Basil Anthony Moreau (1799-1873) and His Philosophy of Christian Education

This article examines Basil Anthony Moreau’s philosophy of education, and particularly his idea of Christian education. Moreau is the founder of the Congregation of Holy Cross that has been working on education and evangelization since 1853 in different countries of the world including Bangladesh. His philosophy of education plays a significant role in guiding and running Holy Cross educational institutions across the globe. Moreau’s educational philosophy envisioned three aims for all students in Holy Cross education: to develop the necessary skills and knowledge to function in the world and the hereafter; to nurture an appreciation for individual responsibility and social connectedness to advance social justice issues; to stimulate those critical dispositions of mind and heart essential to the sustenance of a peaceful society. He had the vision to educate both the hearts and minds of Christian students to grow in Christ’s love and make the world a better place. His views on education also have inspired Holy Cross education the pursuit of academic excellence within a family’s atmosphere that binds the student, faculty, staff, and alumni. Although Holy Cross educators did not implement the specific teaching methods of Moreau in all of their institutions, Moreau’s views laid the foundation of educational philosophy in Holy Cross education. Philosophy and Progress, Vol#63-64-; No#1-2; Jan-Dec 2018 P 65-80

Notre Dame 1919–1922: The Burns Revolution

After father edward sorin, C.S.C, the founder, Father John A. Zahm, C.S.C, was the chief inspiration of modern Notre Dame. Zahm, in turn, dedicated one of his books on South America, written under the pseudonym “Mozans,” to his “Brothers in the Congregation of Holy Cross, James Burns and John Cavanaugh.” After Sorin these three men were the creators of the modern university and, while its buildings have multiplied and its students and teachers have increased greatly, whatever is worthwhile has been built on the foundation laid by these men. Some would give Zahm the highest honors, others like best the eloquent Cavanaugh, but the best theorist was Burns. Zahm's plans for a great Catholic university, perhaps premature but well conceived, were buried in the avalanche of conservatism that swept American Catholicism in the early decades of the twentieth century. Father Cavanaugh tried to keep Zahm's noble ideals alive during this conservative reaction and Father Bums took over for a brief period and began to correct the evils of stagnancy and to set Notre Dame again on its way to intellectual achievements. These generalities are much too sweeping and cover too many years for a brief narrative. The three years of the presidency of Father James A. Burns are the most tempting part of the story and the one least known.