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‘The catechism will save society, without the catechism there is no salvation’: Secularization and Catholic Educational Practice in an Italian Diocese, 1905–14

Published online by Cambridge University Press:  03 June 2019

Fabio Pruneri*
Affiliation:
University of Sassari
*
*Piazza Conte di Moriana, 8, 07100 Sassari, Italy. E-mail: pruneri@uniss.it.

Abstract

Compulsory public education in Italy came into being almost simultaneously with the process of national unification. From the outset, the liberal ruling class was faced with the old-established educational tradition of the church, and historians of education have explored the process of the secularization of education. This article sheds light on how decisions of the hierarchy and the pope, especially during the early twentieth century, were translated into practical pastoral action, noteworthy in some cases for a surprising modernity in the means used. The article focuses on the dioceses of northern Italy and in particular that of Bergamo, a populous agricultural centre then undergoing rapid industrialization. Using diocesan archive materials and the press of the period, it focuses on new forms of pastoral work, particularly those directed at teaching the catechism by means of societies for children and young people, catechism competitions and slide shows. The results obtained using this approach challenge the perception of Catholicism as intransigent on this issue.

Type
Research Article
Copyright
Copyright © Ecclesiastical History Society 2019 

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Footnotes

I would like to thank Geert Thyssen, Maria Patricia Williams and the anonymous readers for their helpful comments on this article. I am also grateful to Jane Price for proofreading and to Alessandro Persico and the staff of the Diocesan Archive of Bergamo for allowing access to archival material.

References

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9 Fathers were obliged to provide elementary education for their children, either by sending them to municipal schools or by organizing lessons privately: ibid., §326.

10 Ibid., §246.

11 Ibid., §106.

12 Ibid., §222.

13 The constitution of Piedmont (the Statuto Albertino) was extended to all states joining the Kingdom of Italy, and lasted until the birth of the republic.

14 Casati Act, §193.

15 For these divergences, see Pruneri, Fabio, ‘L'insegnamento religioso nella scuola elementare’, in Vian, Giovanni and Caimi, Luciano, eds, La religione istruita nella scuola e nella cultura dell'Italia contemporanea (Brescia, 2013), 2741Google Scholar, at 32–5.

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19 See Regio Decreto no. 3918, 23 June 1877, Michele Coppino, ‘Legge che modifica l'ordinamento dei licei, dei ginnasi e delle scuole tecniche, ed accresce di un secondo decimo lo stipendio dei presidi, direttori ed insegnanti’, Gazzetta Ufficiale del Regno d'Italia, no. 160 (10 July 1877), 2761–2.

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26 ‘I mali moderni’, 221.

27 Ibid. 223.

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30 Giacomo Maria Radini-Tedeschi, ‘Lettera Pastorale di S. E. M. Vescovo’, ibid. 2 (1910), 317–28, at 321.

31 Idem, ‘Atti Vescovili. Teatrini e Spettacoli in quaresima’, ibid. 60.

32 Della Valentina, ‘Dal mutualismo al sindacalismo’, 70–3. The strike involved many female workers.

33 ‘La festa federale di Nembro’, La vita diocesana 2 (1910), 300–3, at 300.

34 Ibid. 301.

35 ‘La scuola ha smarrita la sua luce, il suo, il suo crocifisso, la sua disciplina, i suoi alti ideali, la sua missione educativa, ed è venuta ad essere un attentato alle anime giovani, un attentato contro la verità, contro la scienza, conto la civiltà verace, contro l'uomo, la società, la Chiesa, Iddio’: Giacomo Maria Radini-Tedeschi, ‘Lettera Pastorale di S.E.M. Vescovo al Clero ed al Popolo. Mali e Rimedi’, ibid. 353–75, at 355–6.

36 Ibid. 356.

37 Ibid. 357–8.

38 Ibid. 362.

39 In the context of the battle against impurity, we must note the warnings sounded regarding female conduct. The first national congress of Italian women was held from 23–30 April 1908. La Civiltà Cattolica, in a long article on this meeting, appreciated that ‘women [had] also act[ed] collectively … to [have] their rights recognized and respected’, but warned against feminism inspired by ‘anti-clerical foolishness inspired by laicism’ and the ‘indecent ravings of the new sexual morality’: ‘Il primo congresso delle donne italiane’, La Civiltà Cattolica 2 (1908), 513–32, at 517. In contrast to these symbols of ‘decadence and death’, it was necessary to return to ‘the old morality, based on catechism and defence of modesty’: ibid. 532. Warnings about women's modesty, reserve and self-possession would become common during the first half of the twentieth century in clerical sermons and episcopal pastoral letters.

40 ‘Mali e Rimedi’, 365.

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42 Pius X, ‘On Teaching Christian Doctrine’, online at: <http://www.papalencyclicals.net/Pius10/p10chdoc.htm>, accessed 19 October 2018.

43 Pius X, ‘Quam Singulari’, online at: <http://www.papalencyclicals.net/pius10/p10quam.htm>, accessed 19 October 2018.

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46 Idem, ‘Il Vescovo al suo clero’, ibid. 198–218, at 211–12.

47 ‘Consigli pratici al catechista. Tolti dalla “Guida Pratica all'insegnamento del Catechismo” compilato per cura di un Fratello delle Scuole Cristiane’, ibid. 88–91, at 88.

48 For example, since 1908 the bishop had planned a special course for the religious training of future primary female teachers. Through the Scuola Magistrale di Religione, girls attending boarding schools could follow courses leading to a licence allowing them to propagate the faith to schoolchildren: ‘Scuola Magistrale di Religione e Seconda Gara Catechistica Femminile’, ibid. 181–3, at 181.

49 Thursday was not a school day during this period.

50 This phrase, which became popular during the nineteenth and twentieth centuries, originated in Napoleon's answer to a question about what had been his happiest day. As Joyce depicted it, ‘once a lot of generals had asked Napoleon what was the happiest day of his life. They thought he would say the day he won some great battle or the day he was made an emperor. But he said: Gentlemen, the happiest day of my life was the day on which I made my first holy communion’: Joyce, James, A Portrait of the Artist as a Young Man (London: 2005; first publ. 1916), 52CrossRefGoogle Scholar.

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52 See ‘Scuole, Gare e Feste Catechistiche d'una volta’, ibid. 4 (1912), 126–31. Schools for Christian doctrine had been present in Bergamo since the mid-sixteenth century, introduced by Bishop Carlo Borromeo, in part to counter the spread of Protestantism. By 1611, there were 93 schools in the city of Bergamo and 400 throughout the diocese, providing catechesis for over 40,000 children. Competitions were selective, and the bishop and nobility attended a formal award ceremony. The winner was acclaimed with the title of king, and his court of parishioners was rewarded with refreshments. In 1700, rivalry between schools degenerated into violence and murder; the costs of the processions accompanying the awards had also become prohibitive, putting an end to the competitions. From then until the early twentieth century, they were limited to a celebration on 11 June.

53 Ibid. 131.

54 Giacomo Maria Radini-Tedeschi, ‘III Gara Catechistica Maschile’, ibid. 4 (1912), 131–3, at 131; ‘Gare Catechistiche Diocesane’, ibid. 6 (1913), 202–9, at 208–9.

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