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interests” in government through the vigilance of an informed and educated people.
Only when the masses were educated to think rationally and identify their interests
instead of blindly deferring to the mistaken or selfish holders of authority, would they
resist the abuses of political and religious establishments. In this perspective, the Church
of England presented a particularly dangerous obstacle, because it systematically
encouraged irrational and harmful opinions, thereby stifling the political education of the
masses and the progress of utilitarian government. This was why Mill attacked clericalism
relentlessly, in regards to its negative influence on education in “Schools for All” (1812)
but also in regards to the alliance of religion and politics embodied by the Church of
England's hostility to free press and toleration, in “Ecclesiastical Establishments” (1826).
Yet, while Mill's position against established religion was tied to his political ambition for
good government striving towards public utility, as well as to his affinities with
Dissenting ideas of individual freedom of conscience, it ultimately rested upon an
understanding of religious and societal progress inherited from the eighteenth century.
Indeed, the anticlerical case made in both “Schools for All” and “Ecclesiastical
Establishments” was based upon a number of well-rehearsed points about the nature of,
and path towards true religion. In “Schools for All”, Mill ruthlessly skewered his critics’
inconsistencies. To argue that “non-religious education” of the type offered in
Lancastrian schools “threatens Christianity in general,” or the “Church of England in
particular,” is to imply that “knowledge undermines religion, which cannot be right if
religion is true.”
98
Conversely, given that “religion is founded upon reason; and is no
better than superstition as far as it is founded upon anything else,” the cultivation of
reason and knowledge must be favorable to true religion, and must be encouraged by
true believers in Christianity.
99
The only argument that could counter this reasoning, Mill
allowed, would be to assert that the Church of England taught the only creed
“conductive to the salvation of men,” yet this is “so very disputed a point, that no
practical regulation can with reason or propriety be founded upon it.”
100
Therefore the only appropriate criterion, regarding religious education, is that of truth:
virtue and vice are equally present among the Church of England and Dissenters, and
promoting an established religion for political purposes would be to debase and corrupt
98
James Mill, “Schools for All, in Preference to Schools for Churchmen Only,” in James Mill on Education,
ed. W.H. Burston (Cambridge, 1969), 129.
99
Ibid, 151.
100
Ibid.
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religion – here Mill calls upon the authority of Paley to conclude that such political
instrumentalization of religion would be no more than “
practical irreligion”.
101
But in “Schools for All”, Mill does not stop at countering the arguments of Lancaster’s
critics; he also makes a positive case for a new system of schooling that would bring
together the different (Christian) creeds of the country. His argument follows logically
from his premise that religion is founded upon reason: again following Smith’s lead, he
argues that the emergence of religious truth requires a free market of religious ideas:
If any religion is inferior to that of the church in its conformity to reason and
scripture, this may be
made to appear;
and if it is made to appear, men, when well
instructed, will be sure to quit the worse religion for the better.
102
When the members or clergy of a particular church are confronted to a religion which
they perceive to be “less conformable than their own to reason and scripture,” the
correct response is to “exert themselves, by exposition and argument, to make that
disconformity appear.”
103
This will result either in the betterment of the inferior religion,
or in its members joining forces with the superior religion.
Mill argues, then, for a truly catholic religious education, that would “[embrace] in the
scheme of instruction only so much of religious doctrine as all Christians are agreed
in.”
104
Christianity is already, “in its broadest and most liberal acceptation,” the religion
of the nation, and ought to be recognize as the only “national religion”.
105
This could be
achieved through “a scheme for the embracing of all or almost all sects of Christianity in
the same religious worship, merely by abstaining from the mention or inculcation of
polemical or distinctive points.”
106
Mill’s argument for religious diversity in schools and in worship holds, in his views, two
distinct advantages: firstly, religious diversity is a tool towards the purification of
Christianity towards the true, rational religion. It is also a necessary defense against
religious discord, division and violence. To be educated together does not only “produce
unity and harmony of feeling,” it also teaches students to “agree to differ,” “to have
101
Ibid, 142.
102
Ibid, 151.
103
Ibid.
104
Ibid, 179. Here again, Mill relies on Paley to support his argument.
105
Ibid, 168.
106
Ibid, 180.