Saint Francis Xavier School

The Catechism of the Catholic Church, sections 1655, 1656 and 1657.
"An assemblage of learned men, zealous for their own sciences, and rivals of each other, are brought by familiar intercourse and for the sake of intellectual peace, to adjust the claims and relations of their respective subjects of investigation. They learn to respect, to consult, to aid each other. Thus is created a pure and clear atmosphere of thought, which the student also breathes, though in his own case he only pursues a few sciences out of the multitude. He profits by an intellectual tradition which is independent of particular teachers, which guides him in his choice of subjects, and duly interprets for him those which he chooses. He apprehends the great outlines of knowledge, the principles on which it rests, the scale of its parts, its lights and its shades, its great points and its little, as he otherwise cannot apprehend them. Hence it is that his education is call 'liberal'."
-- Newman, John Henry, C.O., The Idea of a University, Discourse V

"Summing up, gentlemen, what I have said, I lay it down that all knowledge forms one whole, because its subject matter is one; for the universe in its length and breadth is so intimately knit together that we cannot separate off portion from portion, and operation from operation, except by a mental abstraction; and then not satisfy me if religion is here, and science there, and young men converse with science all day, and again, as to its Creator, though He of course in His own Being is infinitely separate from it, and theology has its departments towards which human knowledge has no relations, yet He has so implicated Himself with it and taken it into His very bosom by His presence in it, His providence over it, His Impressions upon it, and His influences through it that we cannot truly or fully contemplate it without in some aspects contemplating Him."
-- Newman, John Henry, C.O., The Idea of a University, Discourse III.

"Here, then, I conceive, is the object of the Holy See and the Catholic Church in setting up universities; it is to reunite things which were in the beginning joined together by God, and have been put asunder by man. Some persons will say that I am thinking of confining, distorting, and stunting the growth of the intellect by ecclesiastical supervision. I have no such thought. Nor have I any thought of a compromise, as if religion must give up something, and science something. I wish the intellect to range with the utmost freedom, and religion to enjoy an equal freedom; but what I am stipulating for is that they should be found in one and the same place, and exemplified in the same persons. I want to destroy that diversity of centers which puts everything into confusion by creating a contrariety of influences. I wish the same spots and the same individuals to be at once oracles of philosophy and shrines of devotion. It will not satisfy me, what satisfies so many, to have two independent systems, intellectual and religious, going at once side by side, by a sort of division of labor, and only accidentally brought together. It will lodge with religion in the evening. It is not touching the evil to which these remarks have been directed if young men eat and drink and sleep in one place, and think in another: I want the same roof to contain both the intellectual and moral discipline. Devotion is not a sort of finish given to the sciences; nor is science a sort of feather in the cap, if I may so express myself, an ornament and set-off to devotion. I want the intellectual layman to be religious, and the devout ecclesiastic to be intellectual."
-- Newman, John Henry, C.O., Sermons Preached on Various Occasions, "Intellect, the Instrument of Religious Training"
Catechism, op cit.
Classical Education - The Movement Sweeping America, Gene E. Veith, Jr. and Andrew Kern, Capital Research Center, 2001, p. 13.
The Educated Child - A Parents Guide from Preschool through Eight Grade, William J. Bennett, Chester E. Finn, Jr., John T. E. Cribb, Jr., Simon & Schuster, 1999, p. 94.
Ibid, p. 188-189.
Ibid, p. 195.