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 institutions 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 gratitude, as later pages will show. She did not
undertake the education of the masses, 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 illustrated 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 classic 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 classic 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 Constitutions" 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 classic literature to which he
was indebted for his intellectual greatness. His greatest literary works
are "City of God" 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 passions, and
lead to evil desire, or stimulate to noble 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.