reformers, and his attitude as a teacher and his expressions concerning
education prove the fact that the Reformation began in the educational
institutions. This man was for a time “a pupil of Thomas à Kempis;
he passed several years at the university of Louvain; subsequently he
studied at Paris, and afterward in Italy,” so that he was well acquainted
with the institutions of the day. He became a teacher at Heidelberg. At
the age of forty-one he began the study of Hebrew, in order to read the
Hebrew Bible.
[Sidenote: Agricola’s ideas of the school]
He was urged to take charge of a school at Antwerp, but refused,
expressing his opinion of the school in this advice sent to the
authorities: “It is necessary to exercise the greatest care in choosing
a director for your school. Take neither a theologian nor a so-called
rhetorician, who thinks he is able to speak of everything without
understanding anything of eloquence. Such people make in school the same
figure, according to the Greek proverb, that a dog does in a bath. It is
necessary to seek a man resembling the phœnix of Achilles; that is, who
knows how to teach, to speak, and to act at the same time. IF YOU KNOW
SUCH A MAN, GET HIM AT ANY PRICE; for the matter involves the future of
your children, whose tender youth receives with the same susceptibility
the impress of good and of bad examples.”
[Sidenote: Recognizes errors of papal system]
His ideas concerning methods were as clear as those expressed on the
subject of schools and the character of the teacher. He was evidently
able to see things in advance of his age, and in the spirit of a seer can
truthfully be classed with the forerunners of the Reformation. In another
letter he writes: “Whoever wishes to study with success must exercise
himself in these three things: in getting clear views of a subject; in
fixing in his memory what he has understood; and in producing something
from his own resources.” Each of the three things specified cuts directly
across the methods employed in papal schools, and which were so necessary
to the stability of that hierarchy. This was the beginning of the
Reformation as seen in education.
[Sidenote: Thought versus mere form]
One more quotation from Agricola’s letter emphasizes the thought that
schools were then conducted where dry form and abstract memory work were
giving place to thought,—original thought. “It is necessary,” he says,
“to exercise one’s self in composition; when we have produced nothing,
what we have learned remains dead. The knowledge that we acquire ought
to be like seed sown in the earth, germinating and bearing fruit.”[112]
[Sidenote: Reuchlin advises teaching the Bible]
_Reuchlin_, one of Melancthon’s teachers, recognized the best means of
winning opponents to the truth, and said: “The best way to convert the
Israelites would be to establish two professors of the Hebrew language
in each university, who should teach the theologians to read the Bible
in Hebrew, and thus refute the Jewish doctors.” The fact that such a
position exposed Reuchlin to violent opposition from the monks and papal
teachers shows that he rightly divined the remedy for papal oppression;
and it is significant of an approaching reformation when he thus
recommends that the Bible be placed in the universities for study by
theologians.
There is a rift in the clouds, and ere long the sun will appear. But “men
loved darkness rather than light.” Why?
[Sidenote: Erasmus]
Erasmus, recognized by all as a reformer, did his work by the publication
of the New Testament in Greek. “The work was undertaken in the interests
of a purer Christianity.” “It is my desire,” he said, “to lead back
that cold dispute about words called theology to its real fountain.
Would to God that this work may bear as much fruit to Christianity as
it has cost me toil and application.” Here was a direct thrust at the
study of dialectics in the universities. The meaningless disputes which
constituted the course in theology was, by Erasmus, to be replaced by the
living word of God. The Reformation drew nearer, and the papacy shuddered
at the prospect. Gradually the Spirit was returning, and this is seen
more and more as we take up the life of Luther. The highway had been
cleared by such forerunners as have already been mentioned.
[Sidenote: Protestantism fosters education]
“The fundamental principles of Protestantism are favorable to education,”
says Painter.[113] “With the Scriptures and his conscience for guides,
every man is elevated to the freedom and dignity of ordering his own
religious life. The feeling of individual responsibility is awakened,
and the spirit of inquiry fostered. Intelligence becomes a necessity.
_The Bible must be studied; teachers must be provided; schools must be
established. PROTESTANTISM BECOMES THE MOTHER OF POPULAR EDUCATION._”
Again the same author says: “It [Christianity] does not withdraw man from
the ordinary callings and relations of life; it makes him a steward of
God in the world, and exalts his daily labors in the household, in the
schoolroom, in the workshop, on the farm, into a divine service. The
Protestant view restores nature, as a subject of investigation, to its
rights. The whole circle of knowledge—whatever is elevating, whatever
prepares for useful living—is held in honor. _Primary and secondary
schools_ are encouraged; the best methods of instruction, based upon
a study of man’s nature and not upon the interests of the church, are
sought out. Protestantism is a friend of universal learning.” One French
scholar says: “The Reformation contracted the obligation of placing
everyone in a condition to save himself by reading and studying the
Bible. Instruction became then the first of the duties of charity; and
all who had charge of souls, from the father of a family to the sovereign
of the state, were called upon ... to favor popular education.[114]”
[Sidenote: Luther an educator]
It is no wonder, then, that much of Luther’s time and ambition was spent
in the cause of education. “The necessities of the Reformation gave
Luther,” says Painter, “an intense interest in education. The schools
of the time, already inadequate in number and defective in method, were
crippled during the early stages of the Reformation by the excited and
unsettled condition of society. A new generation was growing up without
education. _The establishment of schools became a necessary measure for
the success and permanence of the Reformation._ The appeal had been made
to the Word of God, and it was necessary to teach the masses to read
it. Preachers and teachers were needed for the promulgation and defense
of the gospel.... As early as 1524, Luther made an appeal of marvelous
energy to the authorities of the German cities for the establishment of
schools. If we consider its pioneer character, in connection with its
statement of principles and admirable recommendations, the address must
be regarded the most important educational treatise ever written.”[115]
God had trained him for his position.
[Sidenote: Luther’s plea for schools]
Here are the words of the Reformer. Judge for yourselves if they should
not voice the sentiment of every true Protestant to-day! “He wrote,” says
D’Aubigné, “to the councilors of all the cities of Germany, calling upon
them to found Christian schools.” “Dear sirs,” said Luther, “we annually
expend so much money on arquebuses, roads, and dikes, why should we not
spend a little to give one or two schoolmasters to our poor children? God
stands at the door and knocks; blessed are we if we open to him! Now the
Word of God abounds. O my dear Germans, buy, buy, while the market is
open before your houses. The Word of God and His grace are like a shower
that falls and passes away. It was among the Jews; but it passed away,
and now they have it no longer. Paul carried it into Greece; but in that
country also it has passed away, and the Turk reigns there now. It came
to Rome and the Latin empire; but there also it has passed away, and Rome
now has the pope. O Germans, do not expect to have this Word forever. The
contempt that is shown to it will drive it away. For this reason let him
who desires to possess it lay hold of it and keep it.
“BUSY YOURSELVES WITH THE CHILDREN; for many parents are like ostriches,
they are hardened toward their little ones, and, satisfied with having
laid the egg, they care nothing for it afterward.... The true wealth of
a city, its safety, and its strength, is to have many learned, serious,
worthy, well-educated citizens. And whom must we blame, because there are
so few at present, except your magistrates who have allowed your youth to
grow up like trees in a forest?”[116]
D’Aubigné says truly: “It was not the public worship alone that the
Reformation was ordained to change. The school was early placed beside
the church, and these two great institutions, so powerful to regenerate
the nations, were equally reanimated by it. _It was by a close alliance
with learning that the Reformation entered into the world; in the hour
of its triumph it did not forget its ally._”[117] Luther “felt that
to strengthen the Reformation IT WAS REQUISITE TO WORK ON THE YOUNG,
TO IMPROVE THE SCHOOLS, and to propagate throughout Christendom the
knowledge necessary for a profound study of the Holy Scriptures. THIS WAS
ONE OF THE RESULTS.”[118]
[Sidenote: Schools strengthen the church]
Painter, describing the educational work of the great Reformer, says:
“With Luther, education was not an end in itself, but a means to more
effective service in church and state. If people or rulers neglect the
education of the young, they inflict an injury upon both the church and
state; _they become ENEMIES OF GOD AND MAN_; they advance the cause
of Satan, and bring down upon themselves the curse of heaven. This
is the fundamental thought that underlies all Luther’s writings upon
education.”[119]
[Sidenote: Schools not appreciated]
Luther expresses his views briefly in these words: “The common man does
think that he is under obligation to God and the world to send his son
to school. Everyone thinks that he is free to bring up his son as he
pleases, no matter what becomes of God’s word and command. Yea, even our
rulers act as if they were exempt from the divine command. No one thinks
that God has earnestly willed and commanded that children be brought up
to his praise and work—a thing that CAN NOT BE DONE WITHOUT SCHOOLS. On
the contrary, everyone _hastens with his children after worldly gain_.”
Luther’s words ringing down the centuries must be echoed by all true
Protestants to-day. Where are the men with the courage of educational
reformers?
[Sidenote: Luther’s educational plans]
“Luther did not concern himself about the education of the clergy only,
it was his desire that knowledge should not be confined to the church;
he proposed extending it to the laity, who hitherto had been deprived of
it.... He emancipated learning from the hands of the priests, who had
monopolized it, like those of Egypt in times of old, and put it within
the reach of all.”[120] Luther grasped with wonderful clearness the real
meaning of Christian education, and there is scarcely a phase of it which
he has left untouched.
[Sidenote: Luther’s methods a model]
“If we survey,” says Dittes, “the pedagogy of Luther in all its extent,
and imagine it fully realized in practice, what a splendid picture the
schools and education of the sixteenth century would present! We should
have courses of study, text-books, teachers, methods, principles, and
modes of discipline, schools and school regulations, that could serve as
models for our own age.”
[Sidenote: Luther’s ideals of teachers]
The Reformer writes: “Where would preachers, lawyers, and physicians
come from if the liberal arts were not taught? From this source must
they all come. This, I say, no one can ever sufficiently remunerate the
industrious and pious teacher that faithfully educates.... Yet people
shamefully despise this calling among us, as if it were nothing, and
at the same time they pretend to be Christians! If I were obliged to
leave off preaching and other duties, there is no office I would rather
have than that of school-teacher; for I know that this work is, with
preaching, the most useful, greatest, and best; and I do not know which
of the two is to be preferred. For it is difficult to make old dogs
docile, and old rogues pious, yet that is what the ministry works at, and
must work at in great part, in vain; but young trees, although some may
break, are more easily bent and trained. Therefore, let it be one of _the
highest virtues on earth faithfully to educate the children of others who
neglect it themselves_.”[121]
[Sidenote: Germany established schools]
Germany was aroused. “In 1525 he was commissioned by the Duke of
Mansfield to establish two schools in his native town, ... one for the
primary and the other for secondary instruction.” They were not conducted
after the manner of papal schools, differing only in the fact that the
teacher was a Protestant. “Both in the course of study and in the methods
of instruction these schools become models after which many others were
fashioned.... In a few years the Protestant portion of Germany was
supplied with schools. They were still defective, ... but, at the same
time, they were greatly superior to any that had preceded them. Though no
complete system of popular instruction was established, the foundation
for it was laid. To this great result, Luther contributed more than any
other man of his time; and _this fact makes him the leading educational
reformer of the sixteenth century_.”[122]
[Sidenote: No compromise]
The changes wrought by Luther were not mere superficial, formal changes;
but as the Reformation, as a religious movement, struck a death-blow to
the papacy, viewed as an educational movement, it is found to have cut
directly across the established methods of popular education. It meant
a change in the _courses_, a different idea of _graduation_, a change
in _text-books_, in _methods of teaching_, _methods of study_, and
_character of the teachers_.
[Sidenote: Value of nature study]
He was perhaps the first of the reformers to recognize the value of
nature study. He once said: “We are at the dawn of a new era; for we are
beginning to recover the knowledge of the external world that we have
lost since the fall of Adam. Erasmus is indifferent to it; he does not
care to know how fruit is developed from the germ. But by the grace of
God, we already recognize in the most delicate flower the wonders of
divine goodness and the omnipotence of God. We see in His creatures the
power of His word. He commanded, and the thing stood fast. See that force
display itself in the stone of a peach. It is very hard, and the germ
that it incloses is very tender; but, when the moment has come, the stone
must open to let out the young plant that God calls into life.”[123] It
may at first seem strange that the bold, brave man who aroused the world
by his theses nailed to the church door, should have a character to
which the gentleness of nature made such a strong appeal. But Luther was
a true preacher in that he was a teacher. What wonder that his work was
enduring! It stands close beside the life-work of his Master, Jesus,—the
Teacher sent of God.
[Sidenote: Melancthon, Luther’s companion in education]
Before carrying the work of Luther further, it is necessary to introduce
a new character, born, it would seem, at a moment when his special mental
qualities were most needed and fitted by heaven to stand by Luther’s side
as an aid and as a comfort in the mighty storm through which he must
pass. I refer to Melancthon; God chose him as a _teacher_, and imparted
to him, in a wonderful degree, that gift of the Spirit. A few extracts
from D’Aubigné will show clearly how he was guided into the paths of the
Reformation, there to become one of the greatest workers for that cause.
He was born in 1497; hence, when Luther began his work in 1517,
Melancthon was a youth of twenty. “He was remarkable for the excellence
of his understanding, and his facility in learning and explaining what
he had learnt.” “Melancthon at twelve years of age went to the University
of Heidelberg, ... and took his bachelor’s degree at fourteen.” “In 1512,
Reuchlin [the reformer referred to on a previous page] invited him to
Tubingen.... The Holy Scriptures especially engaged his attention....
Rejecting the empty systems of the schoolmen, he adhered to the plain
word of the gospel.”[124]
Erasmus wrote: “I entertain the most distinguished and splendid
expectations of Melancthon. God grant that this young man may long
survive us. He will entirely eclipse Erasmus.”
[Sidenote: Melancthon teaches]
“In 1514 he was made doctor of philosophy, and then began to teach. He
was seventeen years old. The grace and charm that he imparted to his
lessons formed the most striking contrast to the tasteless method which
the doctors, and above all, the monks, had pursued till then.”
[Sidenote: Melancthon goes to Wittemberg]
Frederick applied to Erasmus and Reuchlin for an instructor for the
University of Wittemberg. Melancthon was recommended. Reaching the
university, he did not make the most favorable impression on Luther and
other professors, “when they saw his youth, his shyness, and diffident
manners.” After his opening address, however, Luther and others became
his ardent admirers. Luther wrote: “I ask for no other Greek master. But
I fear that his delicate frame will be unable to support our mode of
living, and that we shall be unable to keep him long on account of the
smallness of his salary.”
The spirit of Christianity and of Christian education had drawn two
souls together, and the success of the work from this time on depended
largely upon this union. Says D’Aubigné: “Melancthon was able to respond
to Luther’s affection. He soon found in him a kindness of disposition, a
strength of mind, a courage, a discretion, that he had never found till
then in any man.... We can not too much admire the goodness and wisdom
of God in bringing together two men so different, and yet so necessary
to one another. Luther possessed warmth, vigor, and strength; Melancthon
clearness, discretion, and mildness. Luther gave energy to Melancthon;
Melancthon moderated Luther. They were like substances in a state of
positive and negative electricity, which mutually act upon each other.
If Luther had been without Melancthon, perhaps the torrent would have
overflowed its banks; Melancthon, when Luther was taken from him by
death, hesitated, and gave way, even where he should not have yielded.”
Should you question why I thus dwell upon the life and character of
Melancthon, I reply, Because from this union of two souls flowed the
great educational reform of the sixteenth century. The two did what
neither could have done alone; and the study of their lives alone reveals
the secret of success in Christian education to-day.
[Sidenote: Melancthon revolutionizes Wittemberg]
It was a notable day to Wittemberg when Melancthon arrived. “The
barrenness that scholasticism had cast over education was at an end. A
NEW MANNER OF TEACHING AND OF STUDYING BEGAN WITH MELANCTHON. ‘Thanks to
him,’ says an illustrious German historian, ‘Wittemberg became the school
of the nation.’”
[Sidenote: Papal education dropped]
“The zeal of the teachers [Luther and Melancthon] was soon communicated
to the disciples. It was decided to reform the method of instruction.
With the electors’ consent, CERTAIN COURSES THAT POSSESSED MERELY
SCHOLASTIC IMPORTANCE WERE SUPPRESSED; and at the same time the study
of the classics received a fresh impulse. [Remember, however, that this
study of the classics was the Greek and Hebrew Scriptures.] THE SCHOOL
AT WITTEMBERG WAS TRANSFORMED, AND THE CONTRAST WITH OTHER UNIVERSITIES
BECAME DAILY MORE STRIKING.”[125]
[Sidenote: Result of changes]
The results of these changes were no less marvelous than the changes
themselves. The author last quoted says: Wittemberg “flourished daily
more and more, and was eclipsing all the other schools. A crowd of
students flocked thither from all parts of Germany to hear this
extraordinary man, whose teaching appeared to open a new era in religion
and learning. These youths, who came from every province, halted as soon
as they discovered the steeples of Wittemberg in the distance; they
raised their hands to heaven, and praised God for having caused the light
of truth to shine forth from this city, as from Zion in times of old, and
whence it spread even to the most distant countries. A life and activity,
till then unknown, animated the university.”
Such a school did not call together a class of students careless in habit
and listless in study; for the fare, as before noted, was meager, and
there was no great outward display. Those who attended came seeking for
truth; and as their souls were filled with spiritual meat, they returned
to their homes, “even to the most distant countries,” to spread the
truths of Christian education. Luther himself wrote: “Our students here
are as busy as ants.” Two thousand students from all parts of Europe
thronged the lecture room of Melancthon.
[Sidenote: Melancthon’s view of education]
The life and work of those two animating spirits at Wittemberg can not
be measured by any earthly standard. Melancthon said: “I apply myself
solely to one thing, the defense of letters. By our example we must
excite youth to the admiration of learning, and induce them to love it
for its own sake, and not for the advantage that they may derive from it.
The destruction of learning brings with it the ruin of everything that is
good,—religion, morals, and all things human and divine. The better a man
is, the greater his ardor in the preservation of learning; for he knows
that, of all plagues, ignorance is the most pernicious.” “To neglect
the young in our schools is just like taking the spring out of the year.
They, indeed, take away the spring from the year who permit the schools
to decline, because RELIGION CAN NOT BE MAINTAINED WITHOUT THEM.”
[Sidenote: Melancthon prepared text-books]
Luther had stated that a reform in methods and courses was necessary.
Melancthon had assisted in that work. He did still more. Breaking away as
they did from the educational system of the universities of the world,
and basing instruction upon the Word of God, it became necessary to have
new text-books. Melancthon applied himself with great diligence to this
duty. He was an arduous student, often arising at three in the morning,
and many of his works were written between that hour and the dawn.
Besides his Greek and Latin grammars he is the author of works on logic,
rhetoric, physics, and ethics. “These works, written in a clear and
scientific form, soon became popular, and some of them held their place
in the schools for more than a hundred years.”
THE STUDY OF THEOLOGY had been degraded into the pursuit of subtle
arguments and idle controversies. Melancthon wrote a work on dogmatic
theology, publishing it in 1521. Of this work, Luther wrote: “Whoever
wishes to become a theologian now enjoys great advantages; for, first
of all, he has the _Bible_, which is so clear that he can read it
without difficulty. Then let him read in addition the Loci Communes of
Melancthon.... If he has these two things, he is a theologian from whom
neither the devil nor heretics shall be able to take away anything.”
[Sidenote: Preparatory schools]
Melancthon’s life was not devoted alone to the education of such students
as could attend Wittemberg, nor were his changes of the educational
system applicable only to the higher schools and universities. Stump
says: “Amid all the distractions and anxieties of this period, Melancthon
steadily directed his efforts to the advancement of education and the
building up of good Christian schools. During a period covering many
years, he found time, in spite of his numerous other engagements, to give
elementary instruction to a number of young men who lived with him in
his own house. He did this on account of the lamentable lack of suitable
PREPARATORY SCHOOLS. He lost no opportunity, however, to provide for
this lack, whenever he found it possible to do so.