History of Education Part 11

Laurie says, "The great Alexander, in founding Alexandria, connected Europe, Asia, and Africa, not merely by mercantile bonds, but in their intellectual and literary life. Here arose, under the Ptolemies, a complete system of higher instruction, and libraries such as the world had not before seen. The books were lodged in the temple of Serapis, and acc.u.mulated to the number of seven hundred thousand. They formed the record of all human thought, until they fell a prey to internal civic and religious dissensions. The Serapeum dates from B.C. 298, and, after recovering from the fire of B.C. 48, it finally disappeared about A.D. 640."

Under the stimulus of these surroundings, and with such an abundance of literary material at command, pagans and Christians vied with each other in their search for truth. But the pagans had better schools and better means of preparing themselves for intellectual combat. Christian teachers were called upon to defend their faith against subtle philosophers and trained thinkers, who had had the advantage of excellent schools. In order to meet this apparent defect and fortify themselves against their skillful opponents, the Christians established the catechetical school at Alexandria, the most celebrated school of its kind at that period. It took the name _catechetical_ from the fact that the method of instruction was largely that of catechising, though lectures were also given. Many pagans had been converted to Christianity, and it was necessary that they should be taught the reason of their faith, in order that they might maintain their ground when they came in contact with unbelievers. This was particularly necessary, if Christianity was to hold its own, in a city like Alexandria, where so many learned men had gathered. It was also necessary for the extension of the new faith among men of superior intelligence. Thus the object of the catechetical school was to instruct learned men in the doctrines and usages of the Church, to prepare believers to meet the arguments of the philosophers, and to train teachers.

While it was a sort of theological school, it also taught philosophy, rhetoric, grammar, and geometry. From the nature of things it will be seen that the catechetical school was for adults only, and it may be called a kind of university, whose chief attention was given to the study of the Scriptures and the promulgation of religious doctrine. The catechetical school was much higher than the catechumen school in its course of study, and in the intelligence and learning of its students and professors.

CLEMENT OF ALEXANDRIA (150-220)

Among the most promising of the pupils of Pantaenus was Clement of Alexandria, who was his successor in the direction of the school.

Clement was brought up a pagan, but was not satisfied with the heathen religion, and made a careful study of Christianity. He traveled everywhere, and sought out old men who had listened to the apostles, or whose parents had done so; and thus he hoped to learn the truth directly. As a result of his research, he became profoundly impressed with the purity of the morals of the Christians and the truth of their religion. He was a great teacher as well as Father of the Church.

=His Pedagogy.=--1. Faith is the cornerstone of knowledge.

2. Mosaic law and heathen philosophy are not opposed to each other, but simply parts of the same truth. Both prepared the way for Christianity.

Jewish law and Greek philosophy are steps in the development of the world which prepare the way for revelation. Christianity is the fulfillment of law and philosophy.

3. He brought all the speculations of the Christians and the culture of the Greeks to bear upon Christian truth, and sought to harmonize the two.

The teachings of Clement gain in importance when we remember the bitter strife in the Church over the use of cla.s.sic literature, which lasted for centuries, and the scholastic movement a thousand years later, which also sought to harmonize philosophy and religion.

ORIGEN (186-253)

Origen was a pupil of Clement in the catechetical school at Alexandria, and became his successor. Besides being brought up in an atmosphere of culture in his native city, and surrounded by influences that stimulated intellectual growth, he was fortunate in having a man of learning for his father. From him he learned Greek, mathematics, grammar, rhetoric, logic, and a knowledge of the Holy Scriptures. He began to teach in the catechetical school when only eighteen years of age, a remarkable fact when one remembers that he had among his students learned pagan philosophers, and that it was very unusual for so young a man to be allowed to teach. He was abstemious in his habits, self-sacrificing, generous, and withal consistent in his life.

=Origen's Pedagogy.=--1. Never teach pupils anything that you do not yourself practice.

2. The end of education is to grow into the likeness of G.o.d.

3. Pupils must be taught to investigate for themselves.

4. The teacher must seek to correct the bad habits of his pupils, as well as to give them intellectual instruction.

Under Origen, the catechetical school at Alexandria reached its highest prosperity, and its decay began soon after his death. Already in the middle of the fourth century its power and influence were practically gone.

None of the other catechetical schools ever reached the fame of that at Alexandria, and they, too, gradually disappeared. Indeed, as the Roman Empire became Christianized, and as Christians gained in education and intelligence, there was less and less occasion for the existence of schools of this character.

FOOTNOTES:

[28] Warner's "Library of the World's Best Literature," Vol. VI, 3665.

Lord, "Beacon Lights," Vol. I, Lecture on Sacred Eloquence.

[29] Warner's Library, Vol. VI, 3666.

CHAPTER XVII

CONFLICT BETWEEN PAGAN AND CHRISTIAN EDUCATION

=Literature.=--_Lord_, Beacon Lights; _Spofford_, Library of Historical Characters; _White_, Eighteen Christian Centuries; _Fisher_, Beginnings of Christianity; _Azarias_, Essays Educational; _Allies_, The Formation of Christendom; _Allies_, The Monastic Life; _Maitland_, The Dark Ages.

GENERAL DISCUSSION

As Christianity became more powerful; as the Roman nation privately and officially accepted the new religion; as the bishops of the Church came more and more to be recognized as the vicegerents of Christ and the apostles; as the Church authorities became convinced that tolerance of paganism was dangerous to believers, and irreconcilable with the principles of Christianity,--as these things became apparent, it was seen that nothing would suffice short of the utter destruction of pagan schools. Pagan philosophy and art were tolerated only as they served the Church. Pagan education had an earthly purpose; the new education, a spiritual aim, a preparation for eternal life.

The pagan temples and schools preserved the spirit of paganism long after the Roman Empire had become Christian, and the leaders of Christianity finally became convinced that ultimate success would be reached only when these inst.i.tutions were destroyed. The conflict between these two parties continued during the fifth century and until 529, when a complete victory was gained by the Christians. After 529 we have therefore only Christian schools to consider. For the next thousand years education was entirely in the hands of the Church, whose power was not always exercised for the good of humanity, but often for the furtherance of her own ends. Still, it must not be forgotten that all that was done for education was done by her, and therefore the world owes her a debt of grat.i.tude, as later pages will show. She did not undertake the education of the ma.s.ses, a task that was beyond her power, and perhaps beyond the scope of her vision. Yet great honor is due the Church for what was accomplished in education during the Middle Ages, and to her alone must be given credit for an advancement in civilization by no means small, considering the difficulties to be met and the obstacles to be overcome. During this long period there were many bright spots in the educational firmament, many brilliant leaders of the Church who also were conspicuous educators, and many important movements toward higher civilization. An examination of this period has led recent historians to abandon the term "Dark Ages." A more careful study of some of these leaders and the movements that they inaugurated will be reserved to later pages.

We shall find the spirit of the period best ill.u.s.trated by a study of two great men who are preeminent in the educational affairs of the time,--namely, Tertullian and St. Augustine.

TERTULLIAN (150-230)[30]

Tertullian was born at Carthage of pagan parents. He was converted to Christianity when forty years of age, and by his talent, his zeal for the new religion, and his faithfulness, he rose rapidly until he became Bishop of Carthage. He was an orator, a writer, and a teacher. His immoderate zeal led him into the vice of rigorism, quite foreign to the real spirit of the Christian religion. He joined the Montanists, a sect that believed in withdrawal from the world, the unlawfulness of second marriages, and the speedy second advent of the Savior. Having received a thorough training as a jurist at Rome, he became a great controversialist.

He was the founder of Christian Latin literature, being bitterly opposed to everything pagan. He would use nothing manufactured by the pagans, would not dress like them, nor have anything to do with their schools or writings. This of course excluded cla.s.sic literature, and was in direct opposition to the teachings of the catechetical schools, especially that of Alexandria. Tertullian's attempt to create a literature for the schools which should take the place of cla.s.sic literature, while it produced discord for centuries, and influenced other great men to follow his example, had no permanent result. Perhaps the downfall of paganism may have removed all danger to the Christians from pagan philosophy and letters; at all events it is certain that in later centuries the Church was most efficient in preserving them. Tertullian held that philosophy of whatever kind is dangerous, claiming that it makes man arrogant, and less inclined to faith.

In the fourth century the Fathers of the Church were opposed to pagan literature. The "Apostolic Const.i.tutions" commanded, "Refrain from all writings of the heathen; for what hast thou to do with strange discourses, laws, or false prophets, which, in truth, turn aside from the faith those who are weak in understanding." It was urged that, "As the offspring of the pagan world, if not, indeed, inspired by demons, they were dangerous to the new faith." This introduced into education a narrow view, which evoked many bitter discussions, and which it took centuries to eradicate.

ST. AUGUSTINE (354-430)

Augustine was born in Numidia, Africa. His father was a pagan, and his mother a devout Christian. Augustine grew up in the faith of neither, and in his early years seems to have had no settled belief. As a student, he was wild and profligate, though attentive to his studies. He became thoroughly versed in Greek and Latin. He studied at Carthage and later at Milan. At the latter place he made the acquaintance of St.

Ambrose, Bishop of Milan, who was instrumental in Augustine's conversion. His life was radically changed, and he who had been the wild, careless unbeliever became the greatest of the Church Fathers.

Like Tertullian, he condemned the very cla.s.sic literature to which he was indebted for his intellectual greatness. His greatest literary works are "City of G.o.d" and "Confessions."

="Confessions."=--In this work are found his chief pedagogical teachings. Karl Schmidt says, "In his 'Confessions' he develops a complete psychology of the human soul, from which the pedagogue can learn more than from many theories of education."

This work shows step by step his own development from childhood to mature manhood,--how a word, a look, an act may awaken pa.s.sions, and lead to evil desire, or stimulate to n.o.ble deed or self-sacrificing consecration. From his own life and experiences he portrays the whole nature of man. Augustine is called the "St. Paul of the fifth century,"

and he certainly was the greatest man, since Paul, that the Church has produced. In his writings is found the most luminous exposition of the Catholic doctrine, and probably Augustine is the most noted of all Catholic Fathers. In the domain of theology and morals he based all teaching on authority rather than on investigation, yet the excessive application of this principle to subjects of physical science was destined later on to hinder investigators in the fields of scientific research. Draper says, "Augustine antagonized science and Christianity for more than fifteen centuries." This was doubtless due to the application of the principle of authority in fields that Augustine did not contemplate. But we shall have occasion to recur to this subject in later pages.

=Augustine's Pedagogy.=--1. All teaching is based on faith and authority.

2. All pagan literature must be excluded from the schools.

3. The chief subject in the school course is history pursued in the narrative form.

4. Make abundant use of observation in instruction.

5. The teacher must be earnest and enthusiastic.

While the Roman Empire became officially Christian in the fourth century under Constantine, it was not until Justinian decreed the abolition of pagan schools and temples, A.D. 529, that paganism, as we have seen, was finally destroyed. Thus the long conflict was ended, and henceforth we have to do only with Christian education. We now enter upon the thousand years of the world's history known as the Middle Ages, the close of which brings us to the Reformation.

FOOTNOTES:

[30] See Draper, "Conflict between Religion and Science," p. 59.