{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_61640/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_61640","id":"gutenberg_61640","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/61640","summary":null,"tags":["Category: History - American","Category: History - Religious","Category: Religion/Spirituality","Category: Teaching & Education","Church and education","Education -- History","Religious education"],"text":"Note: Images of the original pages are available through\n      Internet Archive. See\n      https://archive.org/details/livingfountains00suth\n\n\n\n\n\nLIVING FOUNTAINS OR BROKEN CISTERNS\n\nAn Educational Problem for Protestants\n\n\n   \u201cMy people have committed two evils; they\n   have forsaken Me the fountain of living waters, and\n   hewed them out cisterns, broken cisterns, that\n   can hold no water.\u201d Jer. 2:13.\n\n\nby\n\nE. A. SUTHERLAND\n\nPresident of Battle Creek College\n\n\n\n\n\n\nReview and Herald Publishing Co.\nBattle Creek, Michigan\n1900\n\nCopyright, 1900,\nby E. A. Sutherland\n\n\n\n\nPREFACE\n\n\nThere are few books which treat of the history of education, and fewer\nwhich attempt to show the part that the educational work has ever borne\nin the upbuilding of nations. That religion is inseparably connected\nwith, and upheld by, the system of education maintained by its advocates,\nhas been recognized by many historians in a casual way; but, to the\nauthor\u2019s knowledge, no one has hitherto made this thought the subject of\na volume.\n\nIn teaching the history of education and the growth of Protestantism, the\nclose relationship ever existing between the latter and true methods of\neducation led to a careful study of the educational system of the nations\nof the earth, especially of those nations which have exerted a lasting\ninfluence upon the world\u2019s history. The present volume is the result of\nthat study.\n\nD\u2019Aubign\u00e9 says that in the Reformation \u201cthe school was early placed\nbeside the church; and these two great institutions, so powerful to\nregenerate the nations, were equally reanimated by it. It was by a close\nalliance with learning that the Reformation entered into the world.\u201d\n\nTrue education, Protestantism, and republicanism form a threefold union\nwhich defies the powers of earth to overthrow; but to-day the Protestant\nchurches are growing weak, and the boasted freedom of America\u2019s democracy\nis being exchanged for monarchical principles of government.\n\nThis weakness is rightly attributed by some to the want of proper\neducation. The same cause of degeneracy would doubtless be assigned by\nmany others, were effects traced to their source.\n\nThe author has attempted, by a generous use of historical quotations, to\nso arrange facts that the reader will see that the hope of Protestantism\nand the hope of republicanism lies in the proper education of the youth;\nand that this true education is found in the principles delivered by\nJehovah to his chosen people, the Jews; that it was afterward more\nfully demonstrated by the Master Teacher, Christ; that the Reformation\nwitnessed a revival of these principles; and that Protestants to-day, if\ntrue to their faith, will educate their children in accordance with these\nsame principles.\n\nDue credit is given to the authors quoted, a list of whose names appears\nat the end of the volume. A complete index renders this work easy of\nreference.\n\n                                                                 E. A. S.\n\n\n\n\nCONTENTS\n\n\n    CHAPTER                                                           PAGE\n\n       I GOD THE SOURCE OF WISDOM                                        9\n\n      II THE HEAVENLY SCHOOL                                            15\n\n     III THE EDENIC SCHOOL                                              22\n\n      IV THE HISTORY OF FIFTEEN CENTURIES                               42\n\n       V THE SCHOOL OF ABRAHAM                                          54\n\n      VI EDUCATION IN ISRAEL                                            68\n\n     VII THE EDUCATIONAL SYSTEM OF THE PAGAN WORLD                      92\n\n    VIII CHRIST THE EDUCATOR OF EDUCATORS                              117\n\n      IX EDUCATION IN THE EARLY CHURCH                                 139\n\n       X THE PAPACY\u2014AN EDUCATIONAL PROBLEM                             156\n\n      XI EDUCATION OF THE MIDDLE AGES                                  184\n\n     XII THE SIXTEENTH-CENTURY REFORMATION AN EDUCATIONAL REFORM       214\n\n    XIII THE REACTION AFTER THE EDUCATIONAL REFORMATION                248\n\n     XIV AMERICA AND THE EDUCATIONAL PROBLEM                           288\n\n      XV AMERICA AND THE EDUCATIONAL PROBLEM (Continued)               316\n\n     XVI CHRISTIAN EDUCATION                                           339\n\n    XVII CHRISTIAN EDUCATION (Continued)                               380\n\n\n\n\nI\n\nINTRODUCTORY: GOD THE SOURCE OF WISDOM\n\n\n\u201cSurely there is a vein for the silver, and a place for gold where they\nfine it. Iron is taken out of the earth, and brass is molten out of the\nstone.... As for the earth, out of it cometh bread; and under it is\nturned up as it were fire. The stones of it are the place of sapphires;\nand it hath dust of gold. There is a path which no fowl knoweth, and\nwhich the vulture\u2019s eye hath not seen. The lion\u2019s whelps have not trodden\nit, nor the fierce lion passed by it....\n\n\u201c_But where shall wisdom be found?_ And _where is the place of\nunderstanding?_ Man knoweth not the price thereof; neither is it found\nin the land of the living. The depth saith, It is not in me; and the sea\nsaith, It is not with me. _It can not be gotten for gold_, neither shall\nsilver be weighed for the price thereof.... The gold and the crystal\ncan not equal it; and the exchange of it shall not be for jewels of\nfine gold.... _Whence then cometh wisdom?_ And where is the place of\nunderstanding?... _God understandeth the way thereof, and He knoweth the\nplace thereof._\u201d[1]\n\nMan sometimes feels that _he_ understands the way of wisdom, and boasts\nthat he _knows_ the place thereof. He may indeed understand it in a\nmeasure, and he may ascertain its abiding place; but that knowledge\ncomes in one way, and only one. He who understandeth the way thereof and\nknoweth the place thereof, opens a channel which connects earth with that\nfountain of life.\n\nIn the creation of the universe that wisdom was manifested. \u201cWhen He made\na decree for the _rain_, and a way for the _lightning of the thunder_;\nthen did He see it, and declare it; He prepared it, yea, and searched it\nout.\u201d Written on the face of creation is the WISDOM OF THE ETERNAL. \u201cAnd\nunto man He said, Behold, the fear of the Lord, THAT IS WISDOM; and to\ndepart from evil is understanding.\u201d In other words, when man lives in\nharmony with God,\u2014that is, when physically he acts in accordance with\nthe laws of the universe; when mentally his thoughts are those of the\nFather; and when spiritually his soul responds to the drawing power of\nlove, that power which controls creation,\u2014then has he entered the royal\nroad which leads direct to WISDOM.\n\nWhere is the wise? There is implanted in each human heart a longing to\ncome in touch with wisdom. God, by the abundance of life, is as a great\nmagnet, drawing humanity to Himself. So close is the union that in Christ\nare hidden all the treasures of wisdom and knowledge. In one man\u2014a man\nmade of flesh and blood like all men now living\u2014there dwelt the spirit of\nwisdom. More than this, in Him are \u201chid all the treasures of wisdom;\u201d and\nhence the life of Immanuel stands a constant witness that the WISDOM OF\nTHE AGES is accessible to man. And the record adds, \u201cYe are complete in\nHim.\u201d\n\nThis wisdom brings eternal life; for in Him are \u201chid all the treasures of\nwisdom,\u201d \u201cand ye are complete in Him.\u201d \u201cThis is life eternal, that they\nmight know Thee the only true God.\u201d\n\nChrist, at Jacob\u2019s well, explained to the woman of Samaria, and through\nher to you and me, the means of gaining wisdom. The well of living\nwater, from the depths of which the patriarch had drawn for himself,\nhis children, and his cattle, and which he bequeathed as a rich legacy\nto generations following, who drank, and blessed his name, symbolized\nworldly wisdom. Men to-day mistake this for that wisdom described in Job,\nof which God understandeth the way and knoweth the place. Christ spoke of\nthis latter when He said, \u201cIf thou knewest the gift of God, and who it\nis that saith to thee, Give me to drink; thou wouldst have asked of Him,\nand He would have given thee _living water_.\u201d \u201cIf any man thirst, let him\ncome unto Me, and drink.\u201d\n\nWhy, then, if wisdom may be had for the asking, if that spiritual drink\nmay be had for the taking, are not all filled? The fountain flows\nfree; why are not all satisfied? Only one reason can be given: men in\ntheir search accept falsehood in place of truth. This blunts their\nsensibilities, until the false seems true and the true false.\n\n\u201cWhere is the wise?... hath not God made foolish the wisdom of this\nworld?\u201d \u201cHowbeit we speak wisdom among the perfect (full-grown): yet a\nwisdom not of this world, nor of the rulers of this age which are coming\nto naught: but we speak God\u2019s wisdom in a mystery, even the wisdom that\nhath been hidden, ... which none of the rulers of this world knoweth.\u201d[2]\n\nThere is, then, a distinction between the wisdom of God and that of this\nworld. How, then, can we attain unto the higher life,\u2014to the real, the\ntrue wisdom? There are things which eye hath not seen nor ear heard,\nwhich eyes should see and ears hear, and these \u201cGod hath revealed unto us\nby His Spirit: for the Spirit searcheth all things, yea, the deep things\nof God.\u201d\n\nTo man, then, if born of the Spirit, is given a spiritual eyesight which\npierces infinitude, and enables the soul to commune with the Author\nof all things. No wonder the realization of such possibilities within\nhimself led the psalmist to exclaim, \u201cSuch knowledge is too wonderful for\nme; it is high, I can not attain unto it.\u201d And Paul himself exclaimed, \u201cO\nthe depth of the riches both of the _wisdom_ and _knowledge_ of God!...\nFor who hath known the mind of the Lord?\u201d \u201cThe things of God knoweth no\nman, but the Spirit of God.\u201d And \u201cwe have received, not the spirit of the\nworld, but the Spirit which is of God; that we might know the things\nthat are freely given to us of God.\u201d Hence to us _is_ given the power\nto commune with Him and to search into the mysteries of the otherwise\nunfathomable.\n\nDealing with wisdom is education. If it be the wisdom of the world, then\nit is _worldly education_; if, on the other hand, it is a search for the\nwisdom of God, it is CHRISTIAN EDUCATION.\n\nOver these two questions the controversy between good and evil is\nwaging. The final triumph of truth will place the advocates of Christian\neducation in the kingdom of God. \u201cGod is a Spirit: and they that worship\nHim must worship in spirit and in truth.\u201d\n\nThat education which links man with God, the source of wisdom, and the\nauthor and finisher of our faith, is a spiritual education, and prepares\nthe heart for that kingdom which is within.\n\n\n\n\nII\n\nTHE HEAVENLY SCHOOL\n\n\nGod\u2019s throne, the center around which circled the worlds which had gone\nforth from the hand of the Creator, was the school of the universe. The\nUpholder of the worlds was Himself the great Teacher, and His character,\nlove, was the theme of contemplation. Every lesson was a manifestation\nof His power. To illustrate the workings of the laws of His nature, this\nTeacher had but to speak, and before the attentive multitudes there stood\nthe living thing. \u201cHe spake, and it was; He commanded, and it stood\nfast.\u201d[3]\n\nAngels, and the beings of other worlds in countless numbers, were the\nstudents. The course was to extend through eternity; observations were\ncarried on through limitless space, and included everything from the\nsmallest to the mightiest force, from the formation of the dewdrop to the\nbuilding of the worlds, and the growth of the mind. To finish the course,\nif such an expression is permissible, meant to reach the perfection of\nthe Creator Himself.\n\n[Sidenote: Angel teachers]\n\nTo the angelic host was given a work. The inhabitants of worlds were\non probation. It was the joy of angels to minister to and teach other\ncreatures of the universe. The law of love was everywhere written; it was\nthe constant study of the heavenly beings. Each thought of God was taken\nby them; and as they saw the workings of His plans, they fell before the\nKing of kings, crying, \u201cHoly, holy, holy.\u201d Eternity was all too short to\nreveal His love.\n\n[Sidenote: Lucifer\u2019s place in the school of Christ]\n\nThe Father and Son were often in council. Wrapped together in that glory,\nthe universe awaited the expression of Their one will. As one of the\ncovering cherubim, Lucifer stood the first in power and majesty of all\nthe angelic host. His eye beheld, his ear heard, he knew of all except\nthe deep counsels which the Father, from all eternity, had purposed in\nthe Son. \u201cChrist the Word, the only begotten of God, was one with the\neternal Father,\u2014one in nature, in character, in purpose,\u2014the only being\nthat could enter into all the counsels and purposes of God.... The\nFather wrought by His Son in the creation of all heavenly beings. \u2018By Him\nwere all things created, ... whether they be thrones, or dominions, or\nprincipalities, or powers. All things were created by Him, and for Him.\u2019\nAngels are God\u2019s ministers, radiant with the light ever flowing from His\npresence, and speeding on rapid wing to execute His will. But the Son,\nthe anointed of God, the \u2018express image of His person,\u2019 the \u2018brightness\nof his glory,\u2019 \u2018upholding all things by the word of His power,\u2019 holds\nsupremacy over them all.\u201d Lucifer, \u201cson of the morning,\u201d who \u201csealest up\nthe sum, full of wisdom, and perfect in beauty, ... every precious stone\nwas thy covering.\u201d \u201cThou art the anointed cherub that covereth; I have\nset thee so; thou wast upon the holy mountain of God; thou hast walked up\nand down in the midst of the stones of fire.\u201d[4] He who had hovered over\nthe throne of God, who had stood on the mount of the congregation in the\nsides of the north, and walked up and down among those living stones,\neach flashing with electric brightness the glory of reflected light,\nlooked upon the council, and envied the position of the Son.\n\n[Sidenote: Reason takes the place of faith]\n\nHitherto all eyes had turned instinctively toward the center of light. A\ncloud, the first one known, darkened the glory of the covering cherub.\nTurning his eyes inward, he reasoned that he was wronged. Had not he,\nLucifer, been the bearer of light and joy to worlds beyond? Why should\nnot his might be recognized? \u201cThou wast perfect in thy ways from the day\nthat thou wast created till iniquity was found in thee.\u201d \u201cThine heart was\nlifted up because of thy beauty, thou hast corrupted thy wisdom by reason\nof thy brightness.\u201d[5] \u201cThou hast said in thine heart, I will ascend into\nheaven, I will exalt my throne above the stars of God: _I_ will sit also\nupon the mount of the congregation, in the sides of the north: I will\nascend above the heights of the clouds: I will be like the Most High.\u201d[6]\n\n[Sidenote: Character of the true Teacher]\n\nWhile Lucifer thus reasoned, Christ, wrapped within the glory of the\nFather, was offering His life for the world at its creation. Sin had not\nyet entered, the world was not yet created; but as the plans were laid,\nthe Son had said, \u201cShould sin enter, I am, from this time, one with those\nWe now create, and their fall will mean My life on earth. Never has My\nheart gone out for any creation as I put it into this. Man in his earthly\nhome shall have the highest expression of Our love, and for him My love\ndemands that I lay My life beside his in his very creation.\u201d O wondrous\ngift! O unselfish love! How could that covering cherub, at the moment\nwhen the Son of God laid down His life, plan on his own exaltation?\nSorrow, the first sorrow that was ever known, filled heaven. The angel\nchoir was silent; the living stones withheld their shining. The stillness\nwas felt throughout the universe.\n\n[Sidenote: Creation chooses teachers]\n\nAn offer was made to return, but pride now closed the channel. Pity and\nadmiration for the leader of the hosts led many to feel that God was\nunjustly severe. The universe was on trial. \u201cSatan and his sympathizers\nwere striving to reform the government of God. They wished to look into\nHis unsearchable wisdom, and ascertain His purpose in exalting Jesus,\nand endowing Him with such unlimited power and command.\u201d Those who\nbefore, inspired by love, took God at His word, and found their highest\npleasure in watching the revealings of His love, now put their own minds\nin place of God\u2019s word, and reasoned that all was wrong. The unfoldings\nof His love, which had meant their very life, now looked but darkness\nand despair. God\u2019s wisdom, darkened by placing self between the throne\nand them, became foolishness. \u201cAll the heavenly host were summoned to\nappear before the Father to have each case decided.\u201d \u201cAbout the throne\ngathered the holy angels, a vast, unnumbered throng,\u2014\u2018ten thousand times\nten thousand, and thousands of thousands,\u2019\u2014the most exalted angels, as\nministers and subjects, rejoicing in the light that fell upon them from\nthe presence of the Deity.\u201d\n\n[Sidenote: Birth of the rival system of education]\n\nThe principles of God\u2019s government were now laid bare: it was nothing\nbut a great, broad system of educational development, and angelic hosts\nthen and there decided whether faith in His word would be the standard\nof their obedience, or whether finite reason would bear sway. Even\nSatan himself was almost won, as the notes of praise resounded through\nthe domes of heaven; but again pride ruled. Here was born the rival\nsystem,\u2014supreme selfishness facing the utter self-forgetfulness of\nChrist, reason over against faith. After long pleadings, and amidst deep\nmourning, heaven\u2019s portals opened to close forever upon the one who, with\nhis followers, turned from light into the darkness of despair.\n\nA new era was ushered in; a controversy was begun. High heaven, with its\neternal principles of love, life, progress, was challenged by a subtle\nfoe, the father of lies. Deep as is the misery attending the step, yet\ncoexistent with the downward move was formulated the plan which, after\nthe lapse of ages, will prove in a greater degree, and manifest eternally\nthe truth, that \u201cGOD IS LOVE.\u201d The pathway is the way of the cross. It\nis a retracing of the mental degradation occasioned by the fall, but the\nprocess is according to the law of the school of heaven,\u2014\u201caccording to\nyour faith.\u201d If ye believe, all things are possible.\n\n\n\n\nIII\n\nTHE EDENIC SCHOOL\n\n\n[Sidenote: Creation]\n\n\u201cHe spake, and it was; He commanded, and it stood fast.\u201d[7] Forth from\nthe throne of the Infinite passed the decree, and life flashing out into\nspace, a world stood forth. Myriads of other worlds, held in their orbits\nby the ceaseless power of love, made their circuit about the throne of\nGod. But one space in the universe had been reserved for the highest\nexpression of His love, where was to be manifested the depths of this\ndivine attribute. \u201cAnd the earth was waste and void; and darkness was\nupon the face of the deep.\u201d[8] But even into the darkness His presence\npenetrated; and as \u201cthe Spirit of God was brooding upon the waters,\u201d He\nsaid, \u201cLet there be light,\u201d and darkness scattered before the word. The\nlight, reflective of His own being, pleased Him; and He willed that it\nshould be ever present, accompanying every form of life. The first day\u2019s\nwork was done,\u2014a day such as the future man would know, and which, even\nin his fallen state, would measure off his years.\n\nThe second day heard the mandate for the water to separate; and a\nthird gathered the waters into seas, with the dry land appearing.\nAnd then \u201cGod said, Let the earth put forth grass,\u201d\u2014the lowly blade\ncovering the earth\u2019s nakedness with a robe of living green, itself so\nhumble, yet a part of His life; for his life-breath formed it, and it\npartook of that life. Then came the herbs and lofty trees, each bearing\nseed,\u2014self-productive,\u2014for _life is_ reproductive; and as the living\ncoal kindles a sacred fire, so each tree bore within itself the power\nto reproduce its kind. \u201cAnd God saw that it was good.\u201d Then, that His\nown light might ever be the cause of growth, He placed luminaries in the\nheavens, each being the reflection of His own countenance. By this should\nlife be sustained.\n\nInto the moving waters passed the power of life. \u201cGod said, Let the\nwaters swarm with swarms of living creatures, and let fowl fly above the\nearth in the open firmament of heaven.\u201d[9] At His word an abundance of\nlife filled earth and sky and sea. Every drop of water sustained life;\nevery square inch of air supported its myriads. And from the mighty\nleviathan that sported in the waters to the mote that floated in the\nair, all life proclaimed the love of God; and the Creator, viewing with\nsatisfaction the work of His hand, pronounced each form of life perfect\nin its sphere. Each held within its own body the breath of life; each in\nits every movement sang hallelujahs to the Maker of the heavens and the\nearth.\n\n[Sidenote: Mind\u2014the highest form of creation]\n\nBut the work was not yet complete. A mind controlled the universe; and\nits powers could be appreciated, its heart-love returned in the fullest\nsense, only by mind,\u2014by beings made in the image of God Himself. And so\n\u201cGod said, Let Us make man in Our image, after Our likeness.\u201d He can then\nhold dominion over the lower orders of creation, and standing to them\nas We do to the universe, all nature will see Our power in him. \u201cSo God\ncreated man in His own image, in the image of God created He him; male\nand female created He them.\u201d[10]\n\nAs if the moment of supreme endeavor had been reached even by God,\nHe molded the form of clay,\u2014one, only one, in the image of Himself.\nHe breathed into its nostrils His own breath,\u2014that breath which,\nvocalized, moved the worlds; before which angels bowed in adoration. That\nall-pervading element of life surged through the mighty frame, the organs\nperformed their functions, the brain worked; the man Adam stood forth,\nstrong and perfect; and instead of the piercing wail which now announces\nthe beginning of a new life, his lips parted, and a song of praise\nascended to the Creator.\n\nStanding by his side was his Elder Brother, Christ, the King of heaven.\nAdam felt the thrill of unity and harmony; and while for a \u201clittle time\ninferior,\u201d yet within him lay the possibilities of attaining greater\nheights than angels held. He was to be the companion of God, the perfect\nreflection of His light and glory; there was no thought of God that\nmight not have access to the brain of man. The universe spread out in\npanoramic view before him. The earth, newborn, presented untold beauties.\nBy his side stood his companion, the other half of his own nature, the\ntwo forming a perfect whole. The harmony of thought brought strength and\nlife; and, as a result of this unity, new beings like themselves would\nbe brought into existence, until the earth was peopled.\n\n[Sidenote: The Eden home]\n\nGod planted a garden eastward in Eden, and from the beauties of the\nearth chose the most beautiful spot for the home of the new pair. In the\nmidst of the garden stood the tree of life, the fruit of which afforded\nman a perfect physical food. Beneath its spreading branches God Himself\nvisited them, and, talking with them face to face, revealed to them the\nway of immortality. As they ate of the fruit of the tree of life, and\nfound every physical want supplied, they were constantly reminded of the\nneed of the spiritual meat which was gained by open converse with the\nLight from heaven. The glory of God surrounded the tree, and enwrapped in\nthis halo, Adam and Eve spent much time in communing with the heavenly\nvisitors. According to the divine system of teaching, they were here to\nstudy the laws of God and learn of his character. They \u201cwere not only His\nchildren, but students receiving instruction from the all-wise Creator.\u201d\n\n[Sidenote: Subjects taught in the first school on earth]\n\nAngels, beholding the wonders of the new creation, delighted to fly\nearthward; and two from the heavenly host, by special appointment, became\nthe instructors of the holy ones. \u201cThey were full of vigor imparted by\nthe tree of life, and their intellectual power was but little less than\nthat of the angels. The mysteries of the visible universe\u2014\u2018the wondrous\nworks of Him who is perfect in knowledge,\u2019\u2014afforded them an exhaustless\nsource of instruction and delight. The laws and operations of nature,\nwhich have engaged men\u2019s study for six thousand years, were opened to\ntheir minds by the infinite Framer and Upholder of the universe.\n\n[Sidenote: a. Botany b. Zoology c. Astronomy d. Physics e. Meteorology f.\nMineralogy]\n\n\u201cThey held converse with leaf and flower and tree, gathering from each\nthe secrets of its life. With every living creature, from the mighty\nleviathan that playeth among the waters to the insect mote that floats in\nthe sunbeam, Adam was familiar. He had given to each its name, and he was\nacquainted with the nature and habits of all. God\u2019s glory in the heavens,\nthe innumerable worlds in their orderly revolutions, \u2018the balancing of\nthe clouds,\u2019 the mysteries of light and sound, of day and night,\u2014all were\nopen to the study of our first parents. On every leaf of the forest or\nstone of the mountains, in every shining star, in earth and air and sky,\nGod\u2019s name was written. The order and harmony of creation spoke to them\nof infinite wisdom and power. They were ever discovering some attraction\nthat filled their hearts with deeper love, and called forth fresh\nexpressions of gratitude.\u201d\n\nAs new beauties came to their attention, they were filled with wonder.\nEach visit of the heavenly teachers elicited from the earthly students\nscores of questions which it was the delight of the angels to answer;\nand they in turn opened to the minds of Adam and Eve principles of\nliving truth which sent them forth to their daily tasks of pleasure full\nof wondering curiosity, ready to use every God-given sense to discover\nillustrations of the wisdom of heaven. \u201cAs long as they remained loyal\nto the divine law, their capacity to know, to enjoy, and to love would\ncontinually increase. They would be constantly gaining new treasures of\nknowledge, discovering fresh springs of happiness, and obtaining clearer\nand yet clearer conceptions of the immeasurable, unfailing love of God.\u201d\n\n[Sidenote: Method of instruction]\n\nThe divine method of teaching is here revealed,\u2014God\u2019s way of dealing with\nminds which are loyal to him. The governing laws of the universe were\nexpounded. Man, as if looking into a picture, found in earth, sky, and\nsea, in the animate and inanimate world, the exemplification of those\nlaws. He believed, and with a heavenly light, which is the reward of\nfaith, he approached each new subject of investigation. Divine truths\nunfolded continually. Life, power, happiness,\u2014these subjects grew with\nhis growth. The angels stimulated the desire to question, and again led\ntheir students to search for answers to their own questions. At his work\nof dressing the garden, Adam learned truths which only work could reveal.\nAs the tree of life gave food to the flesh, and reminded constantly of\nthe mental and spiritual food necessary, so manual training added light\nto the mental discipline. The laws of the physical, mental, and spiritual\nworld were enunciated; man\u2019s threefold nature received attention. This\nwas education, perfect and complete.\n\nThe magnetic power about the tree of life held man, filling his senses\nwith a thrill of delight. Adam and Eve lived by that power, and the\nhuman mind was an open channel for the flow of God\u2019s thought. Rapidly\nthe character of the Edenic pair was being formed, but strength could\nnot come from mere automatic action. Freedom to choose God\u2019s company and\nspirit was given; and while He wooed them with His tenderest love, He had\nplaced in the midst of the garden a tree of another sort.\n\n[Sidenote: A lesson in faith]\n\nTo the man He said, \u201cOf the tree of the knowledge of good and evil, thou\nshalt not eat of it; for in the day that thou eatest thereof thou shalt\nsurely die.\u201d[11] What was the meaning of this command? As the angel\nteachers heard the question from man\u2019s lips, a cloud seemed to dim the\nbrightness of their glory. Did not Adam feel a strange sensation, as\nif the fullness of divine thought was suddenly checked in its course\nthrough his brain? He was preparing himself to accept teachings of a\ndifferent character. Then was told the story of the one sorrow heaven\nhad known,\u2014of the fall of Lucifer, and the darkness it brought to him;\nthat while he lived, the decree of God was that he could no longer remain\nwithin the walls of Paradise. In low tones it was told how some could not\nsee the justice of this; that Lucifer had been given the earth as his\npresent home; that he would use his arts to capture them; but that light\nand power had been placed about the tree of life, and remaining true to\nthe teaching given within the circle of its rays, no evil could overtake\nthem. \u201cFaith, have faith in God\u2019s word,\u201d said the angel, as he winged his\nflight toward heaven.\n\nThe word \u201cdeath\u201d sounded unnatural to human ears, and as they sat\ntogether talking of the angel\u2019s words, a longing to understand filled\ntheir hearts. Fear?\u2014they knew no such word. Was not their Maker _love_?\nEve, wandering from her husband\u2019s side, found, before she knew it, that\nshe was nearing the tree of the knowledge of good and evil. She stood\ngazing from a distance, when from the rich verdure came a voice of\nsweetest music:\u2014\n\n\u201cBeautiful woman, made in God\u2019s own image, what can mar thy perfect\nbeauty? What can stop that life now coursing through thy veins? \u2018Hath\nGod said, Ye shall not eat of every tree of the garden?... Ye shall not\nsurely die: for God doth know that in the day ye eat thereof, then your\neyes shall be opened, and ye shall be as gods knowing good and evil.\u2019\u201d\nSpeaking, he plucked and ate. Was this the deceiver? Had she not been\npromised a knowledge of all things? Was she not to be with God? Perhaps\nthis was some new revelation of his goodness. She felt no danger. He ate,\nwhy should not she?\n\n[Sidenote: Effects of doubt]\n\nHer curiosity was aroused, and she was flattered by the words of the\nserpent. Instead of fleeing, she argued with him, and attempted to\ndecide in her own mind between right and wrong. But God had told her\nwhat was right. That moment of indecision, of doubting, was the devil\u2019s\nopportunity.\n\nUnable to reach the soul of man by direct means, Satan approached it\nthrough those outer channels, the senses. He had everything to win,\nand proceeded cautiously. If man\u2019s _mind_ could be gained, his great\nwork would be accomplished. To do this he used a process of reasoning\u2014a\nmethod the reverse of that used by the Father in his instruction at the\ntree of life. The mind of Eve was strong, and quickly drew conclusions;\nhence, when her new teacher said, \u201cIf ye eat, \u2018ye shall be as gods,\u2019\u201d\nin the mind of Eve arose the thought, God has immortality. \u201cTherefore,\u201d\nsaid Satan, \u201cif _ye_ eat, \u2018ye shall not surely die.\u2019\u201d The conclusion was\nlogically drawn, and the world, from the days of Eve to the present time,\nhas based its religious belief on that syllogism, the major premise of\nwhich, as did Eve, they fail to recognize as false. Why?\u2014Because they\nuse the mind to decide the truth instead of taking a direct statement\nfrom the Author of wisdom. From this one false premise comes the doctrine\nof the natural immortality of man, with its endless variations, some\nmodern names of which are theosophy, Spiritualism, reincarnation, and\nevolution. The sons and daughters of Eve condemn her for the mistake made\nsix thousand years ago, while they themselves repeat it without question.\nIt is preached from the pulpit, it is taught in the schoolroom, and its\nspirit pervades the thought of every book written whose author is not in\nperfect harmony with God and truth. Now began the study of \u201cdialectics,\u201d\nso destructive to the Christian\u2019s faith.\n\n[Sidenote: Eve was deceived because she depended upon sense perceptions]\n\nHaving accepted the logic of the serpent, and having transferred\nher faith from the word of God to the tree of knowledge at Satan\u2019s\nsuggestion, the woman could easily be led to test the truth of all his\nstatements by her senses. A theory had been advanced; the experimental\nprocess now began. That is the way men now gain their knowledge, but\ntheir wisdom comes otherwise. She looked upon the forbidden fruit,\nbut no physical change was perceptible as the result of the misuse of\nthis sense. This led her to feel more sure that the argument used had\nbeen correct. Her ears were attentive to the words of the serpent, but\nshe perceived no change as a result of the perverted use of the sense\nof hearing. This, to the changing mind of the woman, was still more\nconclusive proof that the words of Christ and angels did not mean what\nshe had at first thought they meant. The senses of touch, smell, and\ntaste were in turn used, and each corroborated the conclusion drawn by\nthe devil. The woman was deceived, and through the deception her mind was\nchanged. This same change of mind may be wrought either by deception or\nas a result of false reasoning.\n\n[Sidenote: A change in the mind of Adam]\n\nEve approached Adam with the fruit in her hand. Instead of answering in\nthe oft-repeated words of Christ, \u201cIn the day that thou eatest thereof\nthou shalt surely die,\u201d he took up the logic of the serpent. Having\neaten, his mind was also changed. He who from creation had thought the\nthoughts of God, was yielding to the mind of the enemy. The exactness\nwith which he had once understood the mind of God was exemplified when\nhe named the animals; for the thought of God which formed the animal\npassed through the mind of Adam, and \u201cwhatsoever Adam called every living\ncreature, that _was_ the name thereof.\u201d\n\n[Sidenote: Evidence of a changed mind]\n\nThe completeness of the change which took place is seen in the argument\nused when God walked in the garden in the cool of the evening. Said Adam,\n\u201cThe woman gave me to eat. Thou gavest me the woman. Therefore Thou\nart to blame.\u201d This was another decidedly logical conclusion, from the\nstandpoint of the wisdom of the serpent, and it was repeated by Eve,\nwho laid the blame first on the serpent, and finally on God himself.\nSelf-justification, self-exaltation, self-worship,\u2014here was the human\norigin of the papacy, that power which \u201copposeth and exalteth itself\nabove all that is called God.\u201d\n\n[Sidenote: Spiritual death the first result of sin]\n\nThe spiritual death which followed the perversion of the senses was\nattended, in time, by physical death. Indeed, the fruit had scarcely\nbeen eaten when the attention of the man and his wife was turned toward\nexternals. The soul, which had enveloped the physical man as a shroud\nof light, withdrew, and the physical man appeared. A sense of their\nnakedness now appalled them. Something was lacking; and with all the\nglory they had known, with all the truths which had been revealed, there\nwas nothing to take the place of the departed spiritual nature. \u201cDying,\nthou shalt die,\u201d was the decree; and had not the Saviour at this moment\nmade known to Adam the plan of the cross, eternal death would have been\ninevitable.\n\nGod, through His instruction, had taught that the result of faith would\nbe immortal life. Satan taught, and attempted to prove his logic by a\ndirect appeal to the senses, that there was immortal life in the wisdom\nthat comes as the result of human reason. The method employed by Satan is\nthat which men to-day call the natural method, but in the mind of God the\nwisdom of the world is foolishness. The method which to the godly mind,\nto the spiritual nature, seems natural, is foolishness to the world.\n\n[Sidenote: True education and redemption]\n\nThere are but two systems of education,\u2014the one based on what God calls\nwisdom, the gift of which is eternal life; the other based on what the\nworld regards as wisdom, but which God says is foolishness. This last\nexalts reason above faith, and the result is spiritual death. That the\nfall of man was the result of choosing the false system of education can\nnot be controverted. Redemption comes through the adoption of the true\nsystem of education.\n\nRe-creation is a change of mind,\u2014an exchange of the natural for the\nspiritual. \u201cBe not conformed to this world, but be ye transformed by\nthe renewing of your mind.\u201d In order to render such a change possible,\nChrist must bruise the head of the serpent; that is, the philosophy of\nthe devil must be disproved by the Son of God. Christ did this, but in\nso doing, his heel, representing his physical nature, was bruised. The\nresult of the acceptance of the satanic philosophy has been physical\nsuffering; and the more completely man yields to the system built upon\nthat philosophy, the more complete is the subjection of the race to\nphysical infirmities.\n\n[Sidenote: Physical degeneracy]\n\nAfter the fall, man turned to coarser articles of diet, and his nature\ngradually became more gross. The spiritual nature, at first the prominent\npart of his being, was dwarfed and overruled until it was but the \u201csmall\nvoice\u201d within. With the development of the physical and the intellectual\nto the neglect of the spiritual, have come the evils of modern\nsociety,\u2014the love of display, the perversion of taste, the deformity\nof the body, and those attendant sins which destroyed Sodom, and now\nthreaten our cities. Man became careless in his work also, and the earth\nfailed to yield her fullness. As a result, thorns and thistles sprang up.\n\nIt is not surprising, after following the decline of the race, to find\nthat the system of education introduced by Christ begins with the\ninstruction given in the garden of Eden, and that it is based on the\nsimple law of faith. We better appreciate the gift of Christ when we\ndwell upon the thought that while suffering physically, while taking our\ninfirmities into his own body, He yet preserved a sound mind and a will\nwholly subject to the Father\u2019s, that by so doing the philosophy of the\narchdeceiver might be overthrown by the divine philosophy.\n\nAgain, it is but natural to suppose that when called upon to decide\nbetween the two systems of education, the human and the divine, and\nChristian education is chosen, that man will also have to reform his\nmanner of eating and living. The original diet of man is again made\nknown, and for his home he is urged to choose a garden spot, away from\ncrowded cities, where God can speak to his spiritual nature through His\nworks.\n\n[Sidenote: The false science and death]\n\nGod does use the senses of man; but _knowledge_ thus gained becomes\n_wisdom_ only when enlightened by the Spirit, the gateway to whose\nfountain is opened by the key of faith. Beneath the tree of life\noriginated the highest method of education,\u2014the plan the world needs\nto-day. Beneath the branches of the tree of the knowledge of good and\nevil arose the conflicting system, having ever one object in view,\u2014the\noverthrow of the eternal principles of truth. Under one guise, then\nunder another, it has borne sway upon the earth. Whether as Babylonish\nlearning, Greek philosophy, Egyptian wisdom, the high glitter of papal\npomp, or the more modest but no less subtle workings of modern science,\nthe results always have been, and always will be, a savor of death unto\ndeath.\n\n[Sidenote: The true science of life]\n\nAs was the unassuming life of the Saviour of man when walking the earth\nunrecognized by the lordly Pharisees and wise men of his day, so has\nbeen the progress of truth. It has kept steadily on the onward march,\nregardless of oppression. Men\u2019s minds, clouded by self-worship, fail to\nrecognize the voice from heaven. It is passed by as the low mutterings\nof thunder at the gate. Beautiful when the Father spoke to his Son,\nand the halo of heavenly light encircling eternal truth is explained\nby natural causes. Man\u2019s reason is opposed to simple faith, but those\nwho will finally reach the state of complete harmony with God will have\nbegun where Adam failed. Wisdom will be gained by faith. Self will have\nbeen lost in the adoration of the great Mind of the universe, and he who\nwas created in the image of God, who was pronounced by the Master Mind\nas \u201c_very good_,\u201d will, after the struggle with sin, be restored to the\nharmony of the universe by the simple act of faith.\n\n\u201cIf thou canst believe, all things are possible.\u201d\n\n\n\n\nIV\n\nTHE HISTORY OF FIFTEEN CENTURIES\n\n\nAs a stone, hurled from some mountain peak, crashes its way toward the\nvalley beneath, gaining velocity with each foot of descent, until,\nwrapped within it, lies a power of destruction unmeasured, so man,\nturning from the gate of Paradise, began a downward career which in\nintensity and rapidity can be measured only by the height from which he\nstarted.\n\n[Sidenote: Two schools before the flood]\n\nGiant minds held mighty powers in abeyance. Before the strong will of\nmen of the first ten centuries few forces could stand. As the plane to\nwhich it was possible for him to attain was perfection, so the level to\nwhich he descended was confusion itself. Men\u2019s lives, instead of being\nnarrowed by the brief span of threescore years and ten, were measured by\ncenturies; and intellects, mighty by birth, had time as well as power\nto expand. The man of seventy was then but a lad, with life and all its\npossibilities spread out before him. Adam lived to see his children to\nthe eighth generation; and when we think that from his own lips Enoch\nlearned the story of the fall, of the glories of the Eden home; when\nwe bear in mind that Enoch probably saw this same ancestor laid in the\nearth, there to molder to dust, we better understand the relation he\ndesired to sustain to his God. After a life of three hundred years, in\nwhich, the Sacred Record says, he \u201cwalked with God,\u201d earth\u2019s attraction\ngrew so slight that he himself was taken into heaven. This was less than\nsixty years after the death of Adam. Passing beyond the gate of Eden, two\nclasses of minds developed. Clear and distinct as light from darkness\nwas the difference between the two. Cain, by exalting his own reasoning\npowers, accepted the logic of Satan. Admitting the physical plane to\nbe the proper basis for living, he lost all appreciation of spiritual\nthings, and depended wholly upon feeling. True, for a time he adhered to\nthe form of worship, coming week by week to the gate of Eden to offer\nsacrifice; but his eye of faith was blind. When he saw his brother\u2019s\nsacrifice accepted, a feeling of hatred sprang up in his breast, and,\nraising his hand, he took that brother\u2019s life.\n\nMen are startled at the rapidity of the descent from Edenic purity to a\ncondition where murder was easy, but it was the natural result of the\neducational system chosen by Cain. Reason exalted above faith makes man\nlike the engine without the governor.\n\n[Sidenote: Character developed in the worldly school]\n\nMurder, however, was but one result of the decision made by Cain. He fled\nfrom the presence of God, and, with his descendants built the cities of\nthe East. Physical needs predominated, so that the whole attention of\nthis people was turned to the gratification of fleshly desires. Pride\nincreased, love of wealth was a ruling passion; the artificial took,\nmore and more, the place once occupied by the natural. In the place of\nGod-worship was self-worship, or paganism. This was the religious aspect,\nand here are to be found the first worshipers of the sun, the human\nprogenitors of the modern papacy.\n\n[Sidenote: Affects government]\n\nAs there was a change in religion, so there was a change in government.\nThere could no longer be a theocracy, the father of the family being the\nhigh priest unto God; for God had been lost sight of, and his place was\nfilled by man himself. Hence, these descendants of Cain flocked together\ninto cities, where the strong bore rule over the weak, and thus developed\nan absolute monarchy, which is perpetuated to-day in the kingdoms of\neastern Asia.\n\nThe education which upheld paganism in religion and monarchy in\ngovernment was the same as that which in later days controlled Greece,\nand is known by us to-day as Platonism. It is but another name for an\neducation which exalts the mind of man above God, and places human\nphilosophy ahead of divine philosophy.\n\n[Sidenote: Origin of false philosophy]\n\nThe philosophy which was thus exalted,\u2014this science falsely\nso-called,\u2014deified nature, and would to-day be known as evolution. You\nthink the name a modern one. It may be, but the philosophy antedates the\nflood, and the schools of those men before the flood taught for truth the\ntraditions of men as truly as they are taught to-day.\n\nWe think, perhaps, that there were no schools then, but that is a\nmistake. \u201cThe training of the youth in those days was after the same\norder as children are being educated and trained in this age,\u2014to love\nexcitement, to glorify themselves, to follow the imaginations of their\nown evil hearts.\u201d Their keen minds laid hold of the sciences; they delved\ninto the mysteries of nature. They made wonderful progress in inventions\nand all material pursuits. But the imaginations of their hearts were only\nevil continually.\n\n[Sidenote: City life unfitted minds for truth]\n\nChildren educated in the cities had their evil tendencies exaggerated.\nThe philosophical teaching of the age blotted out all faith; and when\nNoah, a teacher of righteousness, raised his voice against the popular\neducation, and proclaimed his message of faith, even the little children\nscoffed at him.\n\nSo polluted were the cities that Enoch chose to spend much time in\nretired places, where he could commune with God, and where he would\nbe in touch with nature. At times he entered the cities, proclaiming\nto the inhabitants the truth given to him by God. Some listened, and\noccasionally small companies sought him in his places of retirement, to\nlisten to his words of warning. But the influence of early training, the\npressure brought to bear by society, and the philosophy of the schools,\nexerted a power too strong to resist, and they turned from the pleadings\nof conscience to the old life.\n\n[Sidenote: Antediluvian science teaching was contrary to God\u2019s word]\n\nAs Noah told of the coming flood, and as he and his sons continued to\nbuild the ark, men and children derided. \u201cWater from heaven! Ah, Noah,\nyou may talk of your spiritual insight, but who ever heard of water\ncoming out of the sky? The thing is an impossibility; it is contrary\nto all reason, to all scientific truth, and to all earth\u2019s experience.\nYou may think such things were revealed to you; but since the days of\nour father Adam, no such thing ever happened.\u201d Such statements seemed\ntrue. Generation after generation had looked into a sky undarkened by\nstorm-clouds. Night after night dew watered the growing plants. Why\nshould they believe otherwise? They could see no _reason_ for it. To\nthose antediluvians, the possibility of a flood seemed as absurd as does\nits recital as a matter of history to the modern higher critic. It was\nout of harmony with men\u2019s senses, hence an impossibility.\n\nThe student in the nineteenth century finds in the earth\u2019s crust great\nbeds of coal, or the remains of monsters which once lived upon the face\nof the earth, and he accounts for these by saying that \u201c_time is long_.\u201d\nIn the words of Dana, \u201cIf time from the commencement of the Silurian age\nincluded _forty-eight millions of years_, which _some geologists would\npronounce much too low_ an estimate, the Paleozoic part, according to\nthe above ratio, would comprise thirty-six millions, the Mesozoic nine\nmillions, and the Cenozoic three millions.\u201d Modern text-books are filled\nwith these and related ideas of evolution, which account for the effects\nof the flood by gradual changes consuming millions of years.\n\n[Sidenote: An education of sight and not faith]\n\nThe Word of God is again laid aside, and man by his own power of\nreasoning draws conclusions contrary to the testimony of the Inspired\nRecord. The theory of evolution is thus substantiated in the human mind;\nand as the antediluvians were, by their scientific research and wisdom,\nfalsely so-called, unfitted to receive the message of the flood, so\npeople to-day, by pursuing a similar course, are unfitting themselves for\nthe message of Christ\u2019s appearance in the clouds of heaven. When will man\nlearn that there are things which eye hath not seen, nor ear heard, and\nyet which exist as really as do those _few things_\u2014few compared with the\n_many_ in the regions beyond\u2014which fall within our range of vision?\n\nBefore the flood, no peal of thunder had ever resounded among the hills,\nno lightning had ever played through the heavens. You who to-day have\nread the works of earth\u2019s greatest authors, who have delved into the\nsecrets of science, have you discovered the soul of man? Have you yet\nfound the golden cord of faith? Should the Almighty question you as He\ndid His servant Job, how would you pass the examination? To you would\nbefall the fate of the generation of Noah. Four men built the ark. Such a\nthing had never been seen before. \u201cHow unshapely,\u201d say they. \u201cHow absurd\nto think of water standing over the earth _until that will float_!\u201d But\nin the ears of the faithful four whispered the still, small voice of God,\nand the work went steadily on.\n\n[Sidenote: Flood a result of wrong education]\n\nThe controversy was an educational problem. Christian education was\nalmost wiped from the earth. Worldly wisdom seemed about to triumph. In\npoint of numbers its adherents vastly exceeded those in the schools of\nthe Christians. Was this seeming triumph of evil over good a sign that\nevil was stronger than truth?\u2014By no means. Only in the matter of scheming\nand deceiving does the devil have the advantage; for God can work only in\na straightforward manner.\n\nThe tree of life was still upon the earth, an emblem of the wisdom of\nGod. Man, however, had turned his back upon it. Eating the fruit of\nthe tree of knowledge of good and evil brought death, and this the\ninhabitants of the earth were about to realize, although their worldly\nwisdom taught them the contrary.\n\n[Sidenote: Wrong methods of education cause the withdrawal of God\u2019s\nSpirit]\n\nThe tree of life was taken to heaven before the flood,[12] thus\nsymbolizing the departure of true wisdom from the earth. The flood came.\nDeep rumblings of thunder shook the very earth. Man and beast fled\nterrified from the flashes of lightning. The heavens opened; the rain\nfell,\u2014at first in great drops. The earth reeled and cracked open; the\nfountains of the great deep were broken up; water came from above, water\nfrom beneath. A cry went up to heaven, as parents clasped their children\nin the agony of death; but the Spirit of the Life-giver was withdrawn.\nDoes this seem cruel? God had pleaded with each generation, with each\nindividual, saying, \u201cWhy will ye, why will ye?\u201d But only a deaf ear was\nturned to Him. Man, satisfied with schooling his senses, with depending\nupon his own reasoning powers, closed, one by one, every avenue through\nwhich the Spirit of God could work; and nature, responding to the loss,\nwas broken to her very heart, and wept floods of tears.\n\nOne family, and only one, bound heaven and earth together. Upon the bosom\nof the waters rocked the ark in safety. God\u2019s Spirit rested there, and\nin the midst of greater turmoil than angels had ever witnessed, a peace\nwhich passeth all understanding filled the minds and hearts of that\nfaithful company.\n\n[Sidenote: Faith the basis of the new education]\n\nThe waters subsided; the earth lay a desolate mass. Mountains stood\nbleak and barren where once stretched plains of living green. Trees,\nmagnificent in their towering strength, lay dying as the waters left\nthe earth. Great masses of rock covered places hitherto inhabited. This\nfamily came forth as strangers in a strange land. The plan of education\nmust start anew. Each successive step away from God rendered more\ndifficult man\u2019s access to his throne; it had lengthened, as it were, the\nladder one more round. There was at first this _one_ lesson to be taken\nby faith,\u2014that God was true in saying, \u201cIn the day that thou eatest\nthereof thou shalt surely die.\u201d It was a lesson of faith versus reason.\nNext came _two_ lessons of faith: first, faith opposed by reason; and,\nsecond, the plan of redemption through Christ. Then came the _third_\nlesson,\u2014the flood. Would that man could have grasped the first, or,\nmissing that, he had taken the second, or even losing hold of that, he\ncould have taken the third by faith, and prevented the flood.\n\nFrom beginning to end it was a matter of education. Christians to-day\nexalt the material to the neglect of the spiritual, as surely as did men\nbefore the flood. Shall we not look for similar results, since similar\nprinciples are at work?\n\nThe education of the popular schools advocated nature study; but, leaving\nGod out, they deified nature, and accounted for the existence of all\nthings by the same theories which are to-day termed evolution. This is\nman\u2019s theory of creation with faith dropped out of the calculation.\n\n\u201cThis they willingly are ignorant of, that by the word of God the heavens\nwere of old, and the earth standing out of the water and in the water:\nwhereby the world that then was, being overflowed with water, perished:\nbut the heavens and the earth, which are now, by the same word are kept\nin store, reserved unto fire against the day of judgment.\u201d[13]\n\n\u201cAs it was in the days of Noah, so shall it be also in the days of the\nSon of man.\u201d[14]\n\n\n\n\nV\n\nTHE SCHOOL OF ABRAHAM\n\n\n[Sidenote: Rapid decline after the flood]\n\nThe ease with which men fall into evil habits is illustrated in the\nhistory of the world after the flood. Upon leaving the ark, four families\nwho had known God, had committed to them the peopling of the earth. But\nevil tendencies, the result of years of acquaintance with the iniquity\nof the antediluvian world, gained the ascendency, and the sons of Noah,\nfailing to carry out the principles of true education in their homes, saw\ntheir children drifting away from God.\n\nTrue, the bow of promise appeared often in the heavens as a reminder of\nthe awful results of sin, and telling them also of the God-Father who\nsought their hearts\u2019 service. But again the logic of the evil one was\naccepted, and men said, \u201cWe shall not surely die.\u201d As a sign of their\nconfidence in their own strength they built the tower of Babel. They had\nbeen scattered in the hill country, where nature and natural scenery\ntended to elevate their thoughts. They followed the valley, and built\ncities in the low plains.\n\nNot more than a single century had elapsed since the flood had destroyed\nall things. The change was a rapid one. The successive steps in\ndegeneration are readily traced. They chose an education of the senses\nrather than one of faith; they left the country and congregated in\ncities; a monarchy arose. Schools sprang up which perpetuated these\nideas; paganism took the place of the worship of God. The tower was\na monument to the sun; idols filled the niches in the structure. Men\noffered their children as sacrifices.\n\nThe slaying of infants and children is but carrying out in the extreme\nwhat is always done mentally and spiritually when children are taught\nfalse philosophy. That man might not bring upon himself immediate\ndestruction, the language was confused, and education in false philosophy\nthus rendered more difficult.\n\n[Sidenote: Abraham called from Ur]\n\nIt was from this influence, as found in the city of Ur of the Chaldees,\nthat Abraham was called. Although the family of Terah knew the true God,\nand His worship was maintained in the home, it was impossible for him to\ncounteract the influence of the city with its idolatrous practices; so\nGod called Abraham into the country.\n\nHe was obliged to go forth by faith. The removal meant the severing of\nevery earthly tie. Wealth and ease were exchanged for a wandering life.\nHow he could make a living Abraham did not know. How he could educate his\nchildren he did not understand. But he went forth Terah, his father, and\nLot, his nephew, went with him. They halted at Haran, a smaller city,\nand remained there until the father\u2019s death. Then came the command to go\nforward. Out into a new country he went, a pilgrim and a stranger.\n\n\u201cBy faith Abraham, when he was called to go out into a place which he\nshould after receive for an inheritance, obeyed; _and he went out, not_\nknowing whither he went. By faith he sojourned in the land of promise, as\nin a strange country, dwelling in tabernacles with Isaac and Jacob, the\nheirs with him of the same promise; for he looked for a city which hath\nfoundations, whose builder and maker is God.\u201d \u201cHe staggered not at the\npromise of God through unbelief; but was strong in faith.\u201d[15]\n\n[Sidenote: Called to teach]\n\nIt was when the patriarch had journeyed into this strange land, and\nknew not whither he was going, that his work as a teacher began. The\ncommission of Christ to the apostles, \u201cGo ye therefore, and _teach_ all\nnations,\u201d was not more emphatic than the command to Abraham. God called\nhim to teach, and he was to be a teacher of nations. To the disciples it\nwas said, \u201cAll power is given unto Me; ... go ye therefore, and teach\nall nations.\u201d A power was to attend their teaching. Power is synonymous\nwith life; there is no power without life, and a teacher has power in\nproportion as he _lives_ what he wishes to teach.\n\nAbraham was to be a teacher of nations, hence he must have power. Power\ncould come only as the result of a life of faith, and so his whole life\nwas one continual lesson of faith. Each experience made him a more\npowerful teacher.\n\n[Sidenote: God prepares Abraham to teach]\n\nHis faith grew by trial, and only as he mounted round by round the\nladder which spanned the gulf twixt heaven and earth, and which had\nseemed to lengthen with each succeeding generation. A period of not\nless than twenty-five years\u2014years filled with doubt, fear, anxiety\u2014was\nnecessary to bring him to the place where the name _Abraham_\u2014the father\nof nations\u2014could be rightly claimed by him. Another quarter of a century\nrolled over his head, years in which he watched the growth of the child\nof promise; then the voice of God called him to raise his hand to take\nthe life of that same son. He who had said that in Isaac should all\nnations of the earth be blessed, now demanded the sacrifice of that life\nat the father\u2019s hand. But He, the Life-giver in the event of the child\u2019s\nbirth, was now believed to be the Life-giver should death rob him of his\nchild, and the father faltered not.\n\nThese fifty years, with God and angels as teachers, reveal to us, as\nno other period does, the results of true education, and merit careful\nattention. If the workings of the Spirit ever wrought changes in the\nhuman heart, those changes came to Abraham. It is not strange that when\nGod called the first time the voice seemed far away, and but partially\nawoke the slumbering soul. As if in a dream, he, his father, his nephew,\nand his wife, broke away from earthly ties and from the beautiful\nChaldean plains, where luxury and learning were daily things of life,\nand journeyed toward the hill country.\n\n[Sidenote: How God taught faith]\n\nIt has been stated before that God teaches by the enunciation of\nprinciples, or universal laws, and the spirit which comes by faith\nenlightens the senses that they may grasp the illustrations of these\nlaws in the physical world. That is heaven\u2019s method of teaching the\nangelic throng, and it was the method applied before the fall. With\nAbraham the case was at the beginning far from ideal. Here was a pupil\nlacking faith. How should he be taught the wisdom of the Eternal? God\nleads in a mysterious way. As Christ lived His visible life, because\nthe eye of faith was blind in Israel, so, in the time of Abraham, God\ntaught inductively, as He now says the heathen are to be taught. To him\nwho had no faith, God came visibly at first, and, leading step by step,\ndeveloped a faith which before his death enabled Abraham to grasp eternal\nprinciples of truth if God but spoke.\n\nIn Ur, God said, \u201cI will make of thee a great nation, and I will bless\nthee, and will make thy name great.\u201d Years passed, age crept on, and\nstill there was no heir. Could he have mistaken the voice which bade him\nturn his face toward Canaan, and promised to him and his descendants all\nthe land from the \u201cgreat river, the river Euphrates, ... unto the great\nsea toward the going down of the sun\u201d? \u201cAnd Abraham said, Lord God, what\nwilt Thou give me, seeing I go childless? Shall it be that my steward,\nEliezer, shall become my heir? Shall he be the child of promise? Behold,\nto me Thou hast given no seed: and, lo, one born in my house is mine\nheir.\u201d[16]\n\nThis was man\u2019s way of working out a promise made by the Maker of the\nuniverse. Have _we_ passed beyond this elementary lesson of faith? Can\n_we_ grasp God\u2019s promise of faith, and, with no fear or thought, leave\nresults with Him who knows?\n\nNo, Abraham; think not that heaven is limited by the line which bounds\nthy horizon. \u201cThis shall not be thine heir; but he that shall come\nforth out of thine own bowels shall be thine heir.\u201d And, standing under\nthe starry canopy of heaven, Abraham\u2019s soul grasped the power of the\nCreator. He himself to be a father! His face lighted with a holy joy as\nhe related to Sarai his experience with God.\n\nBut Sarai bare him no children; and that she might help heaven fulfill\nits promise, she forsook the divine law of marriage, and gave to Abraham\nher handmaid, Hagar, to be his wife. Would that man could grasp at least\nthe beginnings of the possibilities of God! Untold suffering was the\nout-growth of that one step of unbelief. Not one, not two people, but\ngenerations then unborn, had their destinies marred by this lack of\nfaith. Hagar, sitting over against her dying child, and weeping because\nof the bitterness of her fate, is a constant portrayal of an attempt to\nlive by sight.[17] Again, the approach of the angel and the rescue of the\nchild records in burning characters the longing of Him who pities our\nblindness, and awards us far above what we can ask or think.\n\n[Sidenote: Birth of Isaac]\n\nNinety-nine years passed over the patriarch\u2019s head, and still the voice\nof heaven\u2019s messenger was greeted with a laugh when the promise was\nrepeated. Sarah turned within the tent door when the angel guest, whom\nthey had fed, repeated to Abraham the promise concerning his wife. But\nshe bare to Abraham a son whom God named Isaac, in whom the nations of\nthe earth were blessed. Joy untold filled the heart of the mother and\nfather as they beheld the babe.\n\nThis was the joy of sight. Twenty-five years before, the thing was just\nas true, and Abraham might lawfully have worked upon the basis of its\ntruth; but the stubborn human heart requires many lessons. Twenty-five\nyears after this, the strength of Abraham\u2019s faith was tested at the\naltar of sacrifice. Leaving home early one morning, he carried fire,\nlaid wood upon the young man\u2019s shoulders, and journeyed toward Mount\nMoriah. \u201cBehold the fire and the wood; but where is the lamb for a burnt\noffering?\u201d asked the son. \u201cGod will provide himself a lamb,\u201d answered the\nman who had at last learned to believe God. It is but the simple story\nof an ancient patriarch; but the word of God bears record that \u201cAbraham\nbelieved God, and it was counted to him for righteousness.\u201d\n\nAnd \u201cif _ye_ be Christ\u2019s, then are ye Abraham\u2019s seed and heirs according\nto the promise.\u201d Herein lies the value of this lesson to us. We are his\nheirs if we link ourselves to the power of the Infinite by that cord of\nfaith. Only by a life and an education such as his can the kingdom of\nChrist be set up within. Such lessons made Abraham a successful teacher.\n\n[Sidenote: Abraham\u2019s school]\n\nThose who wished to worship the true God gathered about the tents of\nAbraham, and became pupils in his school. God\u2019s word was the basis of all\ninstruction, as it is written, \u201cThese are the commandments, ... which the\nLord your God commanded to teach you, that ye might do them in the land\nwhither ye go to possess it.\u201d\n\nThis WORD was the basis for the study of political science, and Abraham\u2019s\n\u201cmethods of government\u201d were \u201ccarried out in the households over which\nthey [his students] should preside.\u201d The equality of all men was a lesson\nfirst learned in the home. \u201cAbraham\u2019s affection for his children and\nhis household led him ... to impart to them a knowledge of the divine\nstatutes, as the most precious legacy he could transmit to them, and\nthrough them to the world. All were taught that they were under the rule\nof the God of heaven. There was to be no oppression on the part of\nparents, and no disobedience on the part of children.\u201d His was not a\nschool where theory alone was taught, but the practical was emphasized.\nIn studying political science they formed the nucleus of a divine\ngovernment; in the study of finances, they actually made the money and\nraised the flocks which brought recognition from surrounding nations.\n\u201cThe unswerving integrity, the benevolence and unselfish courtesy, which\nhad won the admiration of kings, _were displayed in the home_.\u201d\n\n[Sidenote: This school was the beginning of a nation]\n\nThe influence of country life and direct contact with nature, in contrast\nwith the enervating influence of the city with its idolatrous teaching\nand artificial methods, developed a hardy race, a people of faith whom\nGod could use to lay the foundation for the Israelitish nation. We see,\nthen, that when God founds a nation, he lays that foundation in a school.\nThe nation of which Abraham and his followers formed the beginning,\nprefigured the earth redeemed, where Christ will reign as King of kings.\nThe education of the school of Abraham symbolized Christian education.\n\n\u201cIf ye be Christ\u2019s, then are ye Abraham\u2019s seed, and heirs according\nto the promise,\u201d not only of the kingdom, but of the education which\nprepares the inhabitants for that kingdom.\n\nAs faith was the method employed in teaching in the days of the\npatriarch, so in the schools of to-day faith must be the motive for work,\nthe avenue to the fountain of wisdom. There are to-day those who can not\nharmonize their feelings and their ideas of education with the plan which\nGod has committed to his people. Likewise in the days of Abraham there\nwas at least one family which withdrew from the influence of the school.\n\n[Sidenote: Lot chose a worldly school]\n\nLot had felt the effects of the teaching of Abraham, but through the\ninfluence of his wife, \u201ca selfish, irreligious woman,\u201d he left the altar\nwhere they once worshiped together, and moved into the city of Sodom.\n\u201cThe marriage of Lot, and his choice of Sodom for a home, were the first\nlinks in a chain of events fraught with evil to the world for many\ngenerations.\u201d Had he alone suffered, we would not need to follow the\nhistory; but the choice of a new home threw his children into the schools\nof the heathen; pride and love of display were fostered, marriage with\nSodomites was a natural consequence, and their final destruction in the\nburning city was the terrible but inevitable result.\n\n\u201cWhen Lot entered Sodom, he fully intended to keep himself free from\niniquity, and to command his household after him. But he signally failed.\nThe corrupting influences about him had an effect upon his own faith,\nand his children\u2019s connection with the inhabitants of Sodom bound up his\ninterests in a measure with theirs.\u201d\n\nThe statement is a familiar one, that schools should be established where\nan education differing from that of the world can be given, because\nparents are unable to counteract the influence of the schools of the\nworld. The experience of Lot is a forcible reminder of the truth of the\nstatement. And the injunction to \u201cremember Lot\u2019s wife,\u201d should serve as a\nwarning to Christians against flocking into the cities to give children\nan education. The words of Spalding are true: \u201cLive not in a great city,\nfor a great city is a mill which grinds all grain into flour. Go there\nto get money or to preach repentance, but go not there to make thyself a\nnobler man.\u201d\n\nThe two systems of education are nowhere more vividly portrayed than in\nthe experiences of Abraham and Lot. Education in the tents of Abraham,\nunder the guidance of the Spirit of Jehovah, brought eternal life.\nEducation in the schools of Sodom brought eternal death. This was not an\nunnatural thing. You can not find here any arbitrary work on the part of\nGod. To partake of the fruit of the tree of life, imparts life. But of\nthe tree of knowledge of good and evil it has been said, \u201cIn the day that\nthou eatest thereof thou shalt surely die.\u201d\n\nThe system of education revealed to Abraham, would, if fully carried\nout, have placed Israel on a plane of existence above the nations of\nthe world. It was a spiritual education, reaching the soul by a direct\nappeal to faith, and would have placed the people of God as teachers\nof nations. Not a few only were intended to teach, but the nation as a\nwhole was to teach other nations. The second Israel will occupy a similar\nposition, and they will be brought to that position by means of Christian\neducation.\n\n\n\n\nVI\n\nEDUCATION IN ISRAEL\n\n\n\u201cTherefore sprang there even of one, and him as good as dead, so many\nas the stars of the sky in multitude, and as the sand which is by the\nseashore innumerable.\u201d As God dealt with the one man, so He dealt with\nthe nation. As He had led the man from a lowly plane to an exalted\nposition, so He led the nation until they stood a spectacle to the whole\nworld. He chose them not because of their great numbers, but, taking the\nfewest of men, He wished to show to the world what could be done by the\npower of love.\n\n[Sidenote: Israel a peculiar people]\n\nThis small people, however, were intended to lead the world, and lead it\nin every sense of the word. That they might lead instead of being led,\nHe made them a peculiar people unto Himself, giving them in the first\nplace the rite of circumcision, which put a barrier forever between the\nbeliever in the God of Israel and all the nations of the world. This\nseparation was for a purpose. The fact that they were to be peculiar\nin the eyes of the other nations was merely a precautionary step, not a\nthing of importance in itself. God had a mission for the nation; and in\norder that it might be accomplished, every effort must be bent in that\ndirection. Oneness of purpose is a divine law; and that Israel might\nlead, Israel must occupy a position in advance of all other peoples.\n\n[Sidenote: Planes of existence]\n\nMen live on various planes. There are those so constituted physically as\nto be content with the gratification of physical wants and desires. These\ncan readily be led by men who live on a mental plane; for mind has ever\nbeen recognized as superior to matter, so that without knowing it, the\nphysically strong yields to his mental superior. Almost unconscious of\nhis power, the man on the mental plane guides and controls those on the\nphysical plane; he can not help it. It is a natural law; the one leads,\nthe other follows. Two individuals, one living in one of these spheres\nand the other in the sphere above, will never contend on account of\nprinciple; for the man physically organized finds it natural to follow\nthe dictates of the other. This is, and always has been, the condition\nof society. Nature herself singles out the leaders. They are born, not\nmade, for leadership. They are the few, it is true; the masses always\nprefer to be led.\n\nBut it was not as mere mental leaders that God called Israel. There\nis above the mental a still higher plane, the ladder to reach which\nis scaled by very few. As the numbers decrease while passing from the\nphysical to the mental plane, so they decrease yet more in passing from\nthe mental to the _spiritual_ plane.\n\n[Sidenote: How men reach the spiritual plane]\n\nMan reaches this highest plane of existence only by faith. It requires\nconstant self-denial and continual development. In reality it is living\nas seeing Him who is invisible. The physical man depends almost entirely\non knowledge gained through the senses. The mentally developed depends\nupon reason. Many combine these two natures, and such individuals are\nguided by the sense of reason just in proportion as the two natures are\ndeveloped. Knowledge as a result of sense perceptions and finite reason\ncapture the majority of mankind. The life of faith, the walking with God,\ntakes in the few.\n\n[Sidenote: Israel should live on the spiritual plane]\n\nDo you see why God chose a small people? He chose them, as a nation,\nto be priests or teachers unto Himself. As individuals, and as a\nnation, Israel was to stand upon the spiritual plane, attaining and\nmaintaining the position by a life of faith. Standing there, it would be\nin accordance with the natural law for all on the lower planes to yield\nobedience. As the mental controls the physical without any friction, so\nthe spiritual controls all others. Therefore (for this reason) said the\nLord, \u201cI have taught you statutes and judgments.... Keep therefore and do\nthem; for this is your wisdom and your understanding in the sight of the\nnations, which shall hear all these statutes, and say, Surely this great\nnation _is a wise and understanding people_.\u201d[18]\n\n[Sidenote: Israel as teachers of the world]\n\nStatutes in themselves can not command respect for any people, but God\ngave Israel a manner of life which linked them with Himself. Living on a\nspiritual plane, all the world looked to them for guidance. As one can\nnot reach up and help those above him, but must come from above and lift\nothers to himself, so Israel was pointed to a life which made others\nfollow in spite of themselves, while at the same time they were following\nwhat they knew to be the truth. This is the exalted position which truth\nhas ever held.\n\n[Sidenote: Peculiarity depended upon the system of education]\n\nGranting it clear that Israel would lead by virtue of the plane of\nexistence upon which they stood, and that this was attained by a life\nof faith, it is easily seen why there was marked out for the nation a\n_system of education_ differing as completely from the systems of the\nother nations of the world as the spiritual life differs from a purely\nphysical or a strictly mental existence. It made it impossible for\nany mingling of systems to take place without the utter ruin of the\nspiritual; for as soon as this came down to the level of either of the\nothers, it ceased to be spiritual, and lost its power to lead.\n\n[Sidenote: Result of mixture in educational systems]\n\nShould Israel attempt to adopt the education of surrounding nations, that\nmoment her education would become papal in character, for it would then\nbe a combination of the divine with the worldly. If a man-made theocracy,\na church and state government, is papal in principle, the divine and the\nworldly combined in educational systems is no less a papal principle.\nIsrael formed such a combination more than once, but with the results\nrecorded in Ps. 106:34-38: \u201cThey mingled among the heathen, and learned\ntheir works. And they served their idols: which were a snare unto them.\nYea, they sacrificed their sons and their daughters into devils, and shed\ninnocent blood, even the blood of their _sons_ and of their _daughters_,\nwhom they sacrificed unto the idols of Canaan.\u201d\n\nTruth and error never form a compound, although they may be mingled.\nThe union of the two never produces truth, and the end is death. Truth\namalgamated with error, as gold with mercury, lies dormant until\nreleased. Israel could not positively forsake her God-given forms of\neducation without relinquishing her place as leader of nations. Destined\nto be the head and not the tail, she immediately reversed her position\nwhen she adopted a mixed system.\n\n[Sidenote: Spiritual nature of their education]\n\nThe education which was outlined for the children of Israel was\nsoul-culture, pure and simple. Its object was to develop the soul which\nis God in man; and Divinity so planned that every true Jew should be\na God-man. Education was to develop the spark of divinity bestowed at\nbirth, and it was the privilege of every Jew to have, as did that _One_\nJew, Christ, the Spirit without measure.\n\nLet us see, then, what the plan was which would take the newborn babe,\nand follow him through life, making him one unit in a nation of spiritual\nbeings. God recognized prenatal influence, and so gave directions and\nlaws concerning the life of the parents. This is illustrated in the story\nof Hannah and the wife of Manoah, in Elizabeth, and in Mary the mother of\nJesus.\n\n[Sidenote: Jewish schools]\n\nIn the early history of the nation, \u201cEducation,\u201d says Painter, \u201cwas\nrestricted to the family, in which the father was the principal teacher.\nThere were no popular schools nor professional teachers. Yet the\ninstruction of the Jew ... embraced a vast number of particulars.\u201d[19]\nHinsdale says: \u201cJewish education began with the mother. What the true\nJewish mother, considered as a teacher, was, we know from both the\nTestaments and from many other sources. The very household duties that\nshe performed molded her children in accordance with the national\ndiscipline. \u2018The Sabbath meal, the kindling of the Sabbath lamp, and\nthe setting apart of a portion of the dough from the bread for the\nhousehold\u2014these are but instances with which every _Taph_, as he clung\nto his mother\u2019s skirts, must have been familiar.\u2019 The bit of parchment\nfastened to the doorpost, on which the name of the Most High was written,\n... would be among the first things to arrest his attention.\n\n\u201cIt was in the school of the mother\u2019s knee that the stories of patriarchs\nand prophets, of statesmen and warriors, of poets and sages, of kings and\njudges, wise men and patriots, and of the great Law-giver Himself,\u2014the\nwhole forming the very best body of material for the purposes of\nchild-nurture found in any language,\u2014were told and retold until they\nbecame parts of the mind itself.\u201d He then mentions the case of Timothy,\nand adds: \u201cAs teachers of their children, the women of every country\nmay learn lessons from the matrons of Israel.\u201d[20] This was evidently\nthe original plan, and had the families proved faithful to the trust,\nthe greater part, if not all, of the education would have been in the\n_family school_. Always, however, as long as Israel was a nation, the\nchild (and the term covered the first twelve or fifteen years) was under\nthe instruction of the parents.\n\n[Sidenote: Jewish church schools]\n\nFrom the home school we follow the Jewish child to the synagogue or\nchurch school. Moses was instructed by the Lord to make every priest\na teacher, so the nation had a whole tribe of teachers. As every town\nhad its synagogue, so \u201ca town in which there is no school must perish.\u201d\nQuoting again from Hinsdale: \u201cThe children were gathered for instruction\nin the synagogues and schoolhouses, where the teacher, generally the\nChazzan, or officer of the synagogue, \u2018imparted to them the precious\nknowledge of the law, with constant adaptation to their capacity,\nwith unwearied patience, intense earnestness, strictness tempered by\nkindness, but, above all, with the highest object of their training ever\nin view. _To keep children from all contact with vice; to train them to\ngentleness, even when bitterest wrong had been received_; to show sin in\nits repulsiveness, rather than to terrify by its consequences; _to train\nto strict truthfulness_; to avoid all that might lead to disagreeable\nor indelicate thoughts; and to do all this without showing partiality,\nwithout either undue severity or laxity of discipline, with judicious\nincrease of study and work, with careful attention to thoroughness in\nacquiring knowledge\u2014all this and more constituted the ideal set before\nthe teacher, and made his office of such high esteem in Israel.\u2019\u201d[21]\nThese teachers took the youth at the most critical period of their\ndevelopment. And how thoroughly they understood the needs of the\ndeveloping minds!\n\n[Sidenote: Schools of the prophets]\n\nIn the days of Samuel we read, for the first time, of the schools of the\nprophets, where young men were gathered together for the study of the\nlaw, of music, poetry, and history, and of the various trades. The name\n_School of the Prophets_ would indicate the spirituality of their work,\nand reference to the time of Elijah and Elisha and the experience of Saul\nwould prove the truth of the inference.\n\n[Sidenote: Studies in Jewish schools]\n\nConcerning the subjects taught we are not left in ignorance, if we study\nthe history of the people. Thus, quoting again from Painter: \u201cThe Hebrew\nparent was not only to impart oral instruction to his children, but to\nteach them also _reading and writing_. As he was to inscribe the words\nof the Lord upon his doorposts and gates, he must himself have learned\nto write; and, as he wrote them for his children, they must have been\ntaught to read. Hence, it appears that the ability to read and write was\ngeneral among the ancient Jews; and, in this particular, they surpassed\nevery other nation of antiquity.\u201d[22] Hinsdale says: \u201cFrom the teaching\nof the alphabet, or writing in the primary school, to the farthest limit\nof instruction in the academies of the rabbis, all was marked by extreme\ncare, wisdom, accuracy, and moral and religious purpose as the ultimate\nobject.\u201d[23]\n\n[Sidenote: The Bible as a text-book]\n\n\u201cUp to ten years of age the Bible was the sole text-book; from ten to\nfifteen the _Mischna_, or traditional law, was used; and after that\nthe pupil was admitted to the discussions of the rabbinical schools.\nSo extensive a course of study, however, was taken only by those who\nshowed decided aptitude for learning. Bible study began with the book of\nLeviticus; then came other parts of the Pentateuch; next the prophets,\nand finally the Hagiography.\u201d[24]\n\n[Sidenote: Physiology]\n\nIn working for this chosen people, God cured physical infirmities with\nthe same case that he healed a sin-sick soul; and with the laws for\nspiritual growth were given directions for the preservation of health.\nEvery priest was likewise a physician, and the laws concerning the use\nof simple, healthful foods, proper breathing, ventilation, the use of\ndisinfectants, the bath, etc., were familiar to all who read the statutes\nof Jehovah.\n\n[Sidenote: Additional studies]\n\nPainter says, concerning other subjects taught: \u201cAmong the potent\neducational agencies of the Jews, that of the annual national festivals\nmerits consideration.... Commemorating important national events, they\nkept the people acquainted with their past _history_.... These frequent\nreunions not only contributed to national and religious unity, but they\nexerted a strong educating influence upon the people.\u201d[25]\n\n\u201cThe Levites, more than other Hebrews, were to study the book of the\n_law_; to preserve and disseminate it in exact copies; to perform\nthe duties of _judges_ and _genealogists_, and consequently to be\ntheologians, jurists, and historians.... As the priests and Levites were\nto test the accuracy of weights and measures, ... it was necessary that\nthey should understand something of _mathematics_; and as they were\nto determine and announce the movable feasts, new moons, years, and\nintercalary years, they had occasion for the study of _astronomy_,\u201d says\nJahn.\n\nSince the schools of the prophets flourished in the days of Saul and\nDavid, it would not be surprising if David gained some of his musical\nskill there as well as on the hillside tending sheep, for _poetry and\nmusic_ formed part of the course of instruction in these schools. One\nauthor pays high tribute to these subjects by saying: \u201cGreek poetry is\nbeautiful; Hebrew poetry is sublime.\u201d\n\n[Sidenote: Effects of Jewish education]\n\nWhen children were fortified by such an education from infancy to\nmanhood, it is little wonder that the influence which the nation \u201chas\nexerted upon the world is incalculable. It has supplied the basis of\nall true theology; it has given a system of faultless morality; and, in\nChristianity, it has provided the most perfect form of religion. The\ncivilization of _Europe_ and _America_ can be directly traced to the\nJews.\u201d[26]\n\nWhat might have been the result had the nation lived up to its privileges\nin educational lines is not difficult to determine. Earth\u2019s history would\nhave been shortened by at least two thousand years; for the nation would\nnever have gone into bondage, and Christ would never have been betrayed.\nAs these principles of Christian education are again taking hold of\npeople, with what interest must the progress of the work be watched by\nthe inhabitants of other worlds, who have seen past failures through lack\nof faith! That Hebrew education tended mainly to a development of the\ninner man instead of giving merely a conglomeration of facts, is well\nexpressed by Wines. He says: \u201cThe Hebrew law required an early, constant,\nvigorous, and efficient training of the disposition, judgment, manners,\nand habits, both of thought and feeling. The sentiments held to be proper\nto man in society were imbibed with the milk of infancy. The manners\nconsidered becoming in adults were sedulously imparted in childhood.\u201d\n\n[Sidenote: The threefold nature educated]\n\nThe education, however, was not only moral and intellectual, but physical\nas well; for every Jewish boy was taught some trade which rendered him\nself-supporting. Nor did wealth or position remove the need of this.\nPaul, who sat at the feet of Gamaliel while studying the law, was able to\ngain a livelihood as a tentmaker when preaching the gospel.\n\n[Sidenote: True teaching exemplified]\n\nThere was, however, in it all this one thought: all instruction was\nintended to develop the spiritual nature. It was considered the highest\nhonor to become a priest (every Jew might have been both priest and\nteacher), and in this office man stood next to God. This was wholly a\nspiritual position, and prefigured the work of the Messiah. True, Israel\nas a nation never reached the standard set for her, never mounted, as\nit were, that ladder reaching from earth to heaven; and it was left for\nthe One Man, the Master of Israel, to bind together the two realms of\nthe physical and the spiritual. But from time to time men arose in the\nJewish nation who grasped in a far broader sense than the majority,\nthe meaning of true education as delivered to the Jews, and who, by\nsubmitting to the educating influence of the Spirit of God, were enabled\nto become leaders of the people and representatives of God on earth. Such\nwere Moses, Daniel, Job, and Ezekiel, and, to a certain extent, all the\nprophets of Israel. In each of these the soul rose above the physical\nman, until it met its parent force in the heart of God. This made it\npossible for Moses to talk face to face with the Father, and for Ezekiel\nto follow the angel of revelation to the border land of God\u2019s home.\n\nThese men were but enjoying what _every man in Israel_ might have\nexperienced had the nation remained upon the plane to which they were\ncalled, receiving their education by faith. One is tempted to ask why\nthey fell. The answer is the same as to that other question, Why do not\nwe arise? They ceased to look upward; faith failed, and reason took its\nplace, and instead of leading they sought to be like the nations about\nthem.\n\n[Sidenote: Worldly systems of education]\n\nThere lay Egypt, with its mighty men, and the carnal heart longed for\nsome of the Egyptian display. To understand it, we must again consider\nthe difference in life and education. Life on the spiritual plane means\nwhole self-forgetfulness; but when carnal desires are heeded, a fall is\ninevitable. Egyptian education was largely on the physical basis. It is\ntrue that mental heights were reached, but only by the few, and those\nfew, bound by earth\u2019s fetters, were unable to break entirely away. The\nmasses, not only in education but in religion, were physical, and _basely\nphysical_. The sacred bull was a personification of deity. Why?\u2014Because\nGod, to an Egyptian, was an embodiment of lust. All their gods, all their\nrites and ceremonies, every temple wall and religious service, breathed\nthe dreadful odor of licentiousness. Historians state that the priestly\nclass knew better. And so they did; but their grasp was not that of\ntruth, else they could never have been the priests and teachers of such a\nreligion or of such a system of education.\n\nThese words, put in the mouth of an ancient Egyptian priest, speak\ntruly the spirit of Egyptian education. He says: \u201cI that have seen nigh\nfour-score years of misery; ... I that have mastered all the arts,\nsciences, and religion of ancient Egypt\u2014a land that was wrinkled with age\ncenturies before the era of Moses; I that know both all that the priests\nof Kem ever taught the people, and also the higher and more recondite\nforms of ignorance in which the priests themselves believed\u2014I verily know\nnothing! I can scarcely believe in anything _save universal darkness_,\nfor which no day-spring cometh, and universal wretchedness for which\nthere is no cure. O wretched man that I am, who shall deliver me from\nthis death?\u201d\n\nAnd yet the Jews would leave that education which offered eternal life,\nfor this which the best-educated Egyptian might acknowledge to be\ndarkness and only darkness. It was from this that God delivered Israel;\nbut many to-day, claiming to be Israel in Spirit, seek still the wisdom\nand philosophy of Egypt for themselves and their children. Israel could\nnot come in touch with this form of life without contamination. Nay,\nmore, she fell from her exalted state, and never reached it again.\n\u201cJerusalem was destroyed because the education of her children was\nneglected.\u201d\n\nThe ceremonial law given after leaving Sinai, at the beginning of that\nmemorable march of forty years, was necessary because the nation had\nlost all appreciation of the spiritual in the abstract, and could gain\nno idea whatever of God as a _Spirit_ except through some appeal to the\nphysical senses. This condition was due to the fact that four generations\nhad been subject to Egyptian education.\n\n[Sidenote: Israel at the Exodus]\n\nThe plan of types and ceremonies alone appealed to the mind. And even\nin this inductive method of teaching, the nation seemed slow to learn;\nfor the forty years between the Red Sea and Jordan served to develop\nscarcely enough faith to carry the people into the promised land. God\u2019s\nlaw, written on the tablets of the heart by the pen of faith, appealed to\nbut few. Men ate manna from heaven, but knew not that it was the token\nof a crucified Saviour: they drank of water flowing constantly from the\nsmitten rock, never dreaming that it prefigured the shed blood of the\ndying Son of God. Once settled in Canaan, the whole system of education\nwas so planned as to teach the child to accept Christ by faith. Some\ngrasped this spiritual truth; but a few had eyes which saw the things\nhidden from the multitude, because faith was an avenue to the very soul.\n\nHaving the privilege of living by faith, and accepting the divine\nteaching in this its highest form, they preferred the old way, and\nwalked by sight. \u201cExcept ye see, ye will not believe;\u201d \u201cO ye of little\nfaith.\u201d When we look at what the Israelites might have been, and then\nat what they were, there is a feeling of intense pain, for the fall is\ninexpressibly great. By little and little, Jehovah strove to reach the\nhigher nature again, and bring Israel to its heaven-selected place. There\nwas steady progress until the days of Solomon, whose wisdom outshone that\nof the great men of earth, and Israel as a nation was again on the verge\nof becoming the leading people of the world politically, intellectually,\nand morally.\n\n[Sidenote: Solomon\u2019s wisdom]\n\nSolomon was raised to a position of eminence among the great men of earth\nbecause he learned from God the secret of true education. His wisdom was\nnot a gift to him exclusively, but was offered to all who would comply\nwith the educational requirements. Of Solomon we read that God gave him\na hearing ear. His spiritual senses were awakened by faith, and he found\nhimself so in harmony with the God of nature that all the works of the\nCreator were read by him as an open book. His wisdom seemed great in\ncontrast with that of other Jews merely because others failed to live up\nto their privileges. God desired the whole nation to stand before other\npeople as Solomon stood before the kings of the earth.\n\nThe surprising feature to most students is the fact that the system of\neducation given by God will, when followed, open to man such material\nbenefits. It is not, as it is often accused of being, ideal and\ntheoretical, but lacking the practical. On the contrary, it is of the\nmost practical nature, and opens to its followers all legitimate lines\nof prosperity, placing its devotees above all contestants. This is seen\nin the experience of the king just mentioned. As a statesman and lawyer,\nSolomon was noted; as a scientist, he excelled the scholars of the world;\nfor wealth and splendor, the half has not been told; during his reign\nJewish architecture, as exemplified in the temple, assumed such grandeur\nthat it became the model for even the \u00e6sthetic Greek. In tilling the soil\nand raising fruit it was always intended that Israel should excel other\nnations.[27] Youth were trained to fill positions of trust, and were\ntaught the practical duties of everyday life. Such training was given to\ngirls as well as to boys, fitting them to fill properly their allotted\nsphere as housewives and mothers in Israel.[28]\n\nFrom the fall which followed this exaltation, Israel never recovered.\nThe educational system losing its true character, the nation was at last\ncarried into captivity. When the Hebrew race lost the spirituality of\ntheir education, they lost everything; for political power, national\nreputation, all, hung upon one thread. \u201cJerusalem was destroyed because\nthe education of her children was neglected.\u201d This destruction did not\ncome suddenly. There was a decline, then a forward lunge, and another\nrelapse, each time the fall being greater and the reaction weaker.\n\n[Sidenote: An educational reform]\n\nSeveral times a halt was made, and the national life was prolonged by a\nreturn to the prescribed methods of education. Jehoshaphat, for instance,\nappointed Levites as teachers to the different cities of Israel, and, as\na result, \u201cThe fear of the Lord fell upon all the kingdoms of the lands\nthat were round about Judah, so that they made no war.\u201d[29] Had the\nreform been carried on which was then begun, the whole national history\nwould have been changed.\n\nAnother noticeable fact is that release from bondage was always heralded\nby two reforms. For instance, before deliverance from Babylon, Daniel was\nraised up to give the people instruction in health reform and educational\nreform. These two always accompany each other. The one affects the body,\npreparing it to become the temple of the Holy Ghost; the other turns the\nmind toward truth, that the Spirit of God may think through it. A body\npurified by right living, and a mind trained according to the laws of\nChristian education, brings an experience such as Daniel had.[30] That he\nlived on a plane above the majority of men is evident; for \u201cI, Daniel,\nalone saw the vision: for the men that were with me saw not the vision.\u201d\nWhat to Daniel was the voice of God those whose ears were not in tune\nwith the Infinite heard as thunder or as an earthquake. It had been the\nprivilege of all to see and hear as Daniel saw and heard, but they chose\na coarser life, a slower vibratory existence, where the mental strain was\nless, and the heart strings were looser. It was easier to keep in tune\nwith Egypt or Babylon than with the God of heaven. And when the Son of\nMan was born, he found it hard to select even a small company whose lives\nwere in harmony with His own.\n\nIsrael\u2019s education was a spiritual education. Her King was to set up a\nspiritual kingdom in the hearts of a people spiritualized by the presence\nof truth. It was the same system which had been delivered by Christ to\nAdam; the same by which Abraham was taught; and what was not accomplished\nin the ages past will be accomplished by Christian education in the days\npreparatory to His second coming.\n\n\n\n\nVII\n\nTHE EDUCATIONAL SYSTEM OF THE PAGAN WORLD\n\n\nGod called Israel to become a nation of teachers, and gave them statutes\nand judgments which, when made the basis of the educational systems,\ntended to make of the nation a peculiar people, a nation of priests,\na spiritual race, thereby constituting them the leading people of the\nworld. From what did he call them?\u2014\u201cThe Lord hath taken you, and brought\nyou forth out of the _iron furnace, OUT OF EGYPT_.\u201d[31] And again, \u201cOut\nof Egypt have I called my Son.\u201d[32] Egypt stands as a personification of\nthe heathen world, and its very name means darkness. The dark mantle of\npaganism has ever obstructed the bright shining of the light of truth.\n\nAs Israel\u2019s power, physical, intellectual, and political, was derived\nfrom, and depended upon, her system of education, so it would be but\nnatural to suppose that the opposing power of paganism would possess\neducational ideas, and be controlled by a system of instruction\nin harmony with its practices. Or, to state it more logically, we\nnecessarily conclude that the pagan world rested upon a distinct system\nof education, and that the customs and practices of pagan nations were\nthe result of the educational ideas which they advocated.\n\nThe God-given system, as found among the Hebrews, rested upon faith, and\ndeveloped the spiritual side of man\u2019s nature, making it possible in the\nhighest sense for divinity to unite with humanity. The result of this\nunion of the human and the divine\u2014the Immanuel\u2014is the highest creation of\nthe universe. It in itself was a power before which men and demons bowed.\n\n[Sidenote: Paganism self-worship]\n\nAs to paganism and its system of education, what was the religion of the\npagan world? and what were the ideas it strove to propagate? First, it\nplaced above God the study and worship of self. Christ is the \u201ctrue light\nthat lighteth every man that cometh into the world.\u201d All men have, then,\nat some time in life, light enough to lead them to truth, for the gospel\n\u201creveals a divine anger from heaven upon all wickedness and iniquity of\nmen who _pervert the true into the false_; because the knowledge of God\nis clear within themselves, God having revealed it to them; for from the\ncreation of the world His invisible attributes might be discovered from\nthe created facts,\u2014that is, His unseen power and Godhead. Consequently,\nthey are inexcusable.\u201d[33]\n\nMen, therefore, who of necessity have light may reject that light, and\nthey then become pagan. Paul, in the first chapter of his Roman letter,\nstates a universal law in that when truth is rejected, error takes\nits place. The quotation is again taken from Fenton\u2019s translation,\nbecause the wording, by differing slightly from the authorized version,\nstimulates thought: \u201cBecause, knowing God, they did not honor Him as a\nGod, or rejoice, but trifled in their augmentations, and darkened their\nsenseless hearts; _professing to be philosophers, they_ played the fool,\nand transformed the glory of the imperishable God into an image of\nperishable man, and birds! and beasts! and reptiles! And, therefore, God\nabandoned them in the lusts of their hearts to filthiness, to dishonor\ntheir own bodies to themselves; they having changed the truth of God into\nfalsehood, by honoring and serving the creature contrary to the Creator,\nwho is truly blessed in all ages.\u201d[34]\n\nHaving turned from the worship of Jehovah to the worship of man, then\nbird, and beast, and reptile, we find associated with worship the\ngrossest forms of licentiousness. This is stated by Paul in the first\nchapter of Romans. The thought which must be borne in mind is that man\nturns from God and worships himself. He can conceive of no power higher\nthan his own mind, no form more lofty than his own. His first idol is the\nhuman form, male or female. He endows this with human passions, for he\nknows no heart but his own. By beholding he becomes changed into the same\npassionate creature; a beast becomes the personification of his deity,\nand the sacred bull his god. Everything about the worship is gross, and\nbirds, crocodiles, and all sorts of reptiles become objects of worship.\nThis is Egypt. This, in fact, pictures the final worship in any country\nwhich turns from Christ and places faith in man.\n\nThere are a variety of forms in worship, as there are a variety of\ncomplexions in the men of different countries; but it is one and the same\nplan throughout, resting upon one system of education, producing the same\nresults, whether traced in the proud Babylonish court, the loathsome\nfilth of Egypt, Greece with its intellectual pride and culture, in Roman\nlaw, or in the more modern European countries. Paganism is the green-eyed\nmonster, crouching on the southern shore of the Mediterranean, whose body\nfollows the course of the Nile, whose paws reach both east and west, and\nwhose breath has poisoned the atmosphere of all Europe. Into those eyes\nmen have gazed expecting to find wisdom. It was but the glare of the\ndemon, as the tiger\u2019s gaze at night.\n\n[Sidenote: Egyptian religion and education]\n\nFor Egypt itself, it blotted out all individual rights, placing the\nmasses as a common herd writhing in superstition under the hands\nof a tyrannical king and a scheming priesthood. It was indeed \u201can\niron furnace,\u201d as God had called it, and as Israel had found by sad\nexperience. It was tyranny in government; it was still more bitter\ntyranny in education and religion. As well might one strive to move the\npyramids, or get words from the silent sphinx, as to hope to change the\nlife in Egypt by means of anything presented in Egypt.\n\n[Sidenote: Cultivation of the senses]\n\nOf Egyptian education, Jahn says: The \u201cpriests were a separate tribe,\n... and they performed not only the services of religion but the duties\nof all civil offices to which learning was necessary. They therefore\ndevoted themselves in a peculiar manner to the cultivation of _the\nsciences_.... They studied natural philosophy, natural history, medicine,\nmathematics (particularly astronomy and geometry), history, civil polity,\nand jurisprudence.\u201d Place this course of study by the side of Jewish\neducation, and you notice in the latter the Bible and such subjects as\ntended to develop spirituality, those things which faith alone could\ngrasp; while the education of the Egyptian had an entirely intellectual\nbasis, and dealt with those subjects which appeal to the senses and to\nhuman reason.\n\nWhen this system as a system is traced in other countries, especially\nin Greece, this characteristic becomes startling in the extreme; and if\nreference is made to it often in contrast to the Jewish system, it is\nbecause herein lies the pivot upon which the history of nations revolves.\nIt is either faith or reason to-day, as it has been faith opposed to\nreason throughout the ages. In place of reason use the word _philosophy_,\nfor that was a favorite expression among the pagans.\n\n[Sidenote: Pagan philosophy folly]\n\nThe gospel has stood opposed to the philosophy of the world since the\nbeginning; hence we read, \u201cFor the reason of the Cross is certainly folly\nto the reprobate, but to us, the saved, it is a divine power; for it is\nwritten, \u2018I will destroy the philosophy of the philosophers, and upset\nthe cleverness of the clever.\u2019 Where is the philosopher? where is the\nscholar? where is the investigator of this age? Has not God made the\n_philosophy_ of this world folly? For when in the _divine philosophy_ the\nworld did not perceive God through the philosophy, it pleased God to save\nthe faithful by means of the folly of preaching. As, however, Jews demand\na sign, and Greeks seek after philosophy, we now proclaim a crucified\nChrist, a certain offense to the Jews, and joke to the heathen, but to\nthe called, whether Jews or Greeks,\u2014Christ a divine power and a divine\nphilosophy.... For observe your calling, brothers, that there are not\nmany _fashionable philosophers_, nor many powerful men, nor many of high\nbirth.\u201d[35]\n\nIt is this divine philosophy which the spiritually minded grasp, and\nwhich is the sum and substance of their education. It is this human\nphilosophy, or natural philosophy, which in the sight of God is folly,\nthat Egypt and her followers adopted. Minds delving into human philosophy\nnever find God, nor do they approach the realms of divine philosophy.\nThere is a _divine philosophy_, and it is grasped by faith; and there is\na human philosophy, a creation of the human mind, a science formulated\nfrom deductions which appeal to natural senses. But the man, wisest in\nhuman learning alone, remains still a fool in the eyes of God, for the\ninner man has not been reached.\n\n[Sidenote: Egyptian wisdom]\n\nOur study of pagan education is not, however, confined to the Nile\nValley. Indeed, some of the most interesting phases, some of the\nstrongest features of the system, were developed elsewhere. Egypt\nwas the cradle, but Greece and Rome were fields in which these ideas\ngained strength. We read: \u201cThe ancients looked upon Egypt as a\nschool of wisdom. Greece sent thither illustrious philosophers and\nlawgivers\u2014Pythagoras and Plato, Lycurgus and Solon\u2014to complete their\nstudies.\u201d \u201c_Hence, even the Greeks_ in ancient times were _accustomed to\nborrow their politics and their learning_ from the Egyptians.\u201d[36]\n\n[Sidenote: Spartan education and Egypt]\n\nOf the four men mentioned, we look upon Lycurgus as the founder of the\nSpartan government, noted for the physical training it gave and the utter\nsubjection of the individual to the state. Every historian recognized\nthis as due to the _system of education_ introduced by Lycurgus, and\nfollowed out by his people. The newborn babe was adjudged worthy of life\nor death by a council of the state, the decision being based on the\nphysical condition of the infant. At the age of seven the child became\nthe property of the state, and so remained until sixty. It was more\nexclusively a physical or purely secular education than that offered\nelsewhere on earth.\n\n[Sidenote: Athens and Egypt]\n\nThe prosperity of Athens, where was \u201cwrought out the most perfect form\nof heathen civilization,\u201d dates from the time of Solon, who, as we have\nalready learned, _finished his education in Egypt_. In these two men\nwe see the leaning toward the physical side, made so prominent in pagan\neducation. \u201cThe course of study in the school of Pythagoras embraced\nmathematics, physics, metaphysics, and medicine. Especial prominence was\ngiven mathematics, which Pythagoras regarded as the noblest science.\u201d\nHere is revealed the inclination of the pagan education toward the purely\nintellectual. Of Plato we shall read later.\n\n[Sidenote: Egyptian education universal]\n\nIf Egypt offered ground for the germination of the seed of pagan\neducation, Greece brought the plant to its seed-producing state; and\nRome, acting as the wind with the thistle down, _scattered pagan\neducation broadcast_. Of Rome we read: \u201cIt gathered into its arms the\nelements of Grecian and Oriental culture, and as its end drew nigh, it\nscatters them freely over the rest of Europe. Rome has been the bearer of\nculture to the modern world.\u201d[37]\n\n[Sidenote: Plato in education]\n\nIn order to understand the fertility of the seeds of pagan education,\nit is necessary to regard with care the master mind of that system, and\nthis we find in Plato. Emerson, in his \u201cRepresentative Men,\u201d defines\nhis position and the position of his philosophy in the pagan and in the\nso-called Christian world, making the teachings of this Greek, schooled\nin Egypt, crowd out the Word of God itself. He says: \u201cOut of Plato come\nall things that are still written and debated among men of thought....\n_The Bible_ of the learned for twenty-two hundred years, every brisk\nyoung man, who says in succession fine things to each reluctant\ngeneration ( ... Erasmus, Bruno, Locke, Rousseau, Coleridge) is some\nreader of Plato.\u201d\n\nThat is saying that for twenty-two hundred years Plato and his\neducational system, known everywhere as Platonism, have taken the _place\nof the Bible to the leading minds of the world_. \u201cPlato is philosophy,\nand philosophy, Plato,\u2014at once the glory and the shame of mankind, since\nneither Saxon nor Roman have availed to add any idea to his categories,\u201d\ncontinues Emerson. \u201cNo wife, no children had he, and the _thinkers of all\ncivilized nations are his posterity_, and _are tinged_ with his mind. How\nmany great men nature is incessantly sending up out of night, to be _his\nmen,\u2014Platonists_!\u201d\n\nThen he gives a list of illustrious names who have stood for learning in\nthe various ages of the world\u2019s history, and continues: \u201cCalvinism is in\nhis [Plato\u2019s] _Ph\u00e6do_: Christianity is in it.\u201d How little this writer\nknew of the power of the truth as given by Christ! Doubtless he formed\nhis judgment from professedly Christian teachers. But he continues:\n\u201cMahometanism draws all its philosophy, in its handbook of morals, ...\nfrom him [Plato]. Mysticism finds in Plato all its texts. This citizen\nof a town in Greece is no villager nor patriot. An Englishman reads,\nand says, \u2018How English!\u2019 a German, \u2018How Teutonic!\u2019 an Italian, \u2018How\nRoman and how Greek!\u2019\u201d And to show that the recognition of Plato is\nnot stopped by the Atlantic, our versatile New England writer says:\n\u201cPlato seems, to a reader in New England, an American genius.\u201d Has the\nreader any suspicion that our American educational institutions may have\nrecognized the universality of this master of philosophy, and adopted\ninto their curricula his system of reasoning? One traces, without the aid\nof magnifiers, the thread of pagan philosophy throughout the American\nschools.\n\n\u201cAs our Jewish Bible has implanted itself in the table talk and household\nlife of every man and woman in the European and American nations, so the\nwritings of Plato have preoccupied _every school of learning, every lover\nof thought, every church, every poet_,\u2014making it impossible to think,\n_on certain levels, except through him_. He stands between the truth and\nevery man\u2019s mind, and has almost impressed language and the primary forms\nof thought with his name and seal.... Here is the germ of that Europe\nwe know so well, in its long history of arts and arms; here are all its\ntraits, already discernible in the mind of Plato.... How Plato came thus\nto be Europe, and philosophy, and almost literature, is the problem for\nus to solve.\u201d[38]\n\nOne ceases to wonder that, surrounded as was the Corinthian church by\n_this philosophy_ and in daily touch with these ideas which have swayed\nthe world, Paul wrote to it against accepting the philosophy of men\nin place of that divine philosophy which he and other apostles were\npreaching through the cross of Christ. \u201cWhen I came to you, brethren,\u201d\nwrites the apostle, \u201cI came not proclaiming the testimony of God with\n_grand reasoning or philosophies_, for I decided to know nothing among\nyou except Jesus Christ, and He was crucified.... And my thought and my\nstatement was not clothed in captivating _philosophical reasons_; but, in\ndemonstrated spirit and power, so _that your trust might not be in human\nphilosophy_, but in Divine power.\u201d[39] \u201cBeware lest any man spoil you\n_through philosophy_ and vain deceit, after the tradition of men, after\nthe elements [margin] of the world, and not after Christ.\u201d[40]\n\n[Sidenote: Evolution the basis of Platonism.]\n\nSeeing, then, that the Platonic system of education has exerted, and is\nstill exerting, such an influence over the minds of men, it behooves\nus to ascertain the basic principles of his system. What did the man\nbelieve, and what did he teach? Quotations have already been given\nshowing that he is the father of _modern philosophy_. Emerson defines\nthis philosophy. He says: \u201c_Philosophy is the account which the human\nmind gives to itself of the constitution of the world._\u201d All attempts,\nthen, to account for the constitution of the world when a \u201cthus saith\nthe Lord,\u201d is refused, is philosophy. And philosophy is Plato.\n\n\u201cThrough faith we understand that the worlds were framed by the word\nof God, so that things which are seen were not made of things which do\nappear.\u201d[41] But Platonism is the _mind_ trying to account to itself for\nthe constitution of the worlds. How, think you, did the author of this\nphilosophy go about to account for things which can be grasped by _faith\nalone_? \u201cTo Plato belongs the honor of first subjecting education to a\nscientific examination,\u201d says Painter. Here began the laboratory studies\nwhich have been continued by Huxley, Darwin, and others. And thus from\nPlato Europe and America have gained their ideas of evolution. Plato\nbrought these ideas from Egypt and Babylon, and the schools of to-day\nfollow this man-made philosophy. Our men of intellect write text-books\nwhich they place in the hands of youth, teaching them to account for the\nconstitution of the worlds according to the reasoning of men\u2019s minds.\n\nA few more thoughts concerning Plato, and we shall see what evolution is,\nand where it is now found. Aristotle, the illustrious pupil of Plato,\n\u201ccreated the science of logic,\u201d \u201cthe science of _exact_ reasoning,\u201d as\nWebster puts it. Says Emerson: \u201cThe balanced soul came.\u201d \u201cHis daring\nimagination gives him the more solid grasp of facts.... According to\nthe old sentence, \u2018If Jove should descend to the earth, _he would speak\nin the style of Plato_.\u2019\u201d This last, the Christian can readily believe;\nbut the Son of man used an entirely different speech, although Plato\nantedates his birth over four hundred years, and was, at the time of the\nadvent of Christ, the ruler of the intellectual world.\n\n[Sidenote: Platonism in modern schools]\n\n\u201cIn reading logarithms, one is not more secure than following Plato\nin his flights.\u201d Plato himself is given credit for saying: \u201cThere is\na science of sciences\u2014I call it Dialectic\u2014_which is_ the _intellect\ndiscriminating the false and the true_.\u201d There is indeed a science of\nsciences\u2014the science of salvation. There is verily a way of judging\nbetween the false and the true, for the Spirit of truth will guide you\ninto all truth. But the human brain can never do this. It was this same\nlogic, Plato\u2019s \u201cscience of sciences,\u201d which was given such prominence in\nthe papal schools and all medieval education. Here stand the two systems\nside by side, the one guided by human reason, the other by the Spirit\nof the living God. Remember that the world bows to Plato; and, raising\nits hands in an attitude of worship, lays at his feet its tribute, its\ndearest idol,\u2014its educational system. Chambers\u2019s Encyclopedia, art.\n\u201cPlato,\u201d shows conclusively that this Greek philosopher holds still\nhis exalted position in literary circles and among educators. It says:\n\u201cSince the French Revolution particularly, the study of Plato has been\npursued with renewed vigor in Germany, France, and England; and many of\nour distinguished authors, without expressly professing Platonism,\u2014as\nColeridge, Wordsworth, Mrs. Browning, Ruskin, etc.,\u2014have formed a strong\nand growing party of adherents, who _could find no common banner under\nwhich they could at once so conveniently and so honorably muster as that\nof Plato_.\u201d\n\nChristians are to be gathered under the ensign of Christ;[42] but many\neducators of to-day find \u201cno common banner under which they could so\nconveniently and so honorably muster as that of Plato.\u201d Christianity or\npaganism, which shall it be in the education of Protestant children\nof to-day? How did it happen that the ideas of Plato were so generally\naccepted throughout Europe? The article in Chambers\u2019s Encyclopedia, from\nwhich the foregoing quotation is made, tells in the following words how\nthe early Christian church became contaminated by the teachings of Plato:\n\u201cThe works of Plato were extensively _studied by the Church Fathers_, one\nof whom joyfully recognizes, in the great teacher of the academy, the\nschoolmaster who, in the fullness of time, was destined to educate the\nheathen for Christ, as Moses did the Jews.\u201d If the early church adopted\nthe educational system of Plato, one does not wonder that by the Middle\nAges Europe was ready for Greek philosophy.\n\n[Sidenote: Platonism in Europe and America]\n\nIn the year 1453, the Turks captured Constantinople, and \u201cmany Greek\nscholars took refuge in Italy. The times were propitious for them.\u201d Let\nit be remembered that this was one of the mileposts in the history of the\nDark Ages. The Latin tongue had been the universal language during the\ndays of papal supremacy. There was an uprising against the tyranny of the\npapacy over thought, and the modern tongues began to appear. In order\nto stem the tide without losing ground, the papacy turned the attention\nof men\u2019s minds to Greek classics rather than to the Bible of Wyclif or\nErasmus, and a little later to the writings of Luther. Indeed, for the\npapacy the \u201ctimes were propitious.\u201d\n\n\u201cNoble and wealthy patronage was not lacking, and under its fostering\ncare they (the Greeks) became for a time the teachers of Europe. _They\nsucceeded in kindling a remarkable enthusiasm for antiquity._ Manuscripts\nwere collected, translations were made, _academies were established_,\nand libraries were founded. Several of the popes became generous patrons\nof ancient learning.... Eager scholars from England, France, and Germany\nsat at the feet of Italian masters, in order afterward to bear beyond\nthe Alps the precious seed of the new culture.\u201d[43] Painter further\ngives the effects of this spread of Greek classics: \u201cIn Italy it tended\nstrongly to _paganize_ its adherents. Ardor for antiquity became at last\nintoxication. Infidelity prevailed in the highest ranks of the church;\nChristianity was despised as a superstition; immorality abounded in the\nmost shameful forms. The heathenism of Athens was revived in Christian\nRome.\u201d And scholars from England, France, and Germany sat at the feet of\nthese heathen teachers, drinking in their philosophy, and then hastening\nacross the Alps to propagate these ideas in the schools for the education\nof the young. This was the influence against which the Reformation had to\nfight. It is from Oxford, Cambridge, and the universities of Germany and\nFrance that American colleges and universities have imbibed these same\npagan ideas.\n\n[Sidenote: Nature of the classics]\n\nThe classics form the backbone of paganism, as _the Bible forms the basis\nof Christian education_. The classics are enduring, because they are\nthe highest product of the human mind. The recent move in educational\ncircles, and on the part of some of our leading colleges against the\nstudy of the \u201chumanities\u201d (the Greek and Latin classics), and in favor of\nthe study of \u201cmoderns\u201d (that is, science, modern languages, and history),\ncan never reach a point of stability until the Bible is put in its\nproper position as an educational factor, for to push out the classics\nwithout putting in their place that which is equally as strong, _if not\nstronger_, is useless. A reaction is inevitable, and the classics will\nbe returned to their old-time place of honor. Christian education in its\nsimplicity is the only alternative.\n\nThis does not mean the substitution of a class in Bible or sacred history\nfor the former classics. As the classic literature has been the basis\nof all instruction in our schools since the Middle Ages, a reformation\nnecessitates a decided breaking down of the old system, and the adoption\nof a new system built upon an entirely different foundation,\u2014a system\nin which the Word of God shall be the basis of all education, and the\ntext-book in every line of study.\n\n[Sidenote: Paganism and our children]\n\nParents, reading this, may say that but a small proportion of the people\never obtain a classical education. But if you send your child only to the\nmodern kindergarten, he is there told the story of Pluto; or of Ceres,\ngoddess of the golden grain; Mercury, the winged messenger god; the wood\nnymphs; \u00c6olus, who rules the winds and brings the storms; or Apollo,\nwho is driven across the heavens in a chariot of fire. Or, if the real\nGreek names are dropped, _nature is personified_ in such a way as to\ngive the childish mind a distorted idea of things which leads to anything\nbut the pure and simple truth of God\u2019s Word. He thus drinks in the myths\nand fables of the Greeks from very infancy. One of his First Readers has\nthe story of Proserpina, who was stolen, and hidden under the earth for\na season. Nature-studies are often made attractive to youthful minds by\nbeing associated with the ancient Greek gods and goddesses. But even in a\nmore subtle way the ideas of classic lore are taught in the evolutionary\ntheories of science and philosophy, through primary, grammar, and\nhigh-school grades.\n\n[Sidenote: Evolution]\n\n\u201cPhilosophy,\u201d as before quoted, is defined to be \u201cthe account which\nthe human mind gives to itself of the constitution of the world.\u201d That\nphilosophy is now termed _evolution_, for evolution is man\u2019s way of\naccounting for the constitution of the world, and the creatures which\ninhabit it. Take notice of these words from the pen of Henry Drummond.\nIn a paper prepared for the Parliament of Religions, entitled \u201cEvolution\nof Christianity,\u201d he says: \u201cWorking in its own field, science made the\ndiscovery of _how God made the world_.\u201d \u201cThrough faith _we_ understand\nthat the worlds were framed by the word of God,\u201d writes Paul to the\nHebrews.[44]\n\nMr. Drummond continues: \u201cTo science itself this discovery was startling\nand as unexpected as it has ever been to theology. Exactly fifty years\nago Mr. Darwin wrote in dismay to Mr. Hooker that the old theory of\n_specific creation_\u2014that God made all species apart, and introduced them\ninto the world one by one\u2014was melting away before his eyes. He unburdened\nthe thought, as he says in his letter, almost as if he were confessing\na murder. But _so entirely has the world bowed to the weight of facts\nbefore which_ even Darwin trembled, that one of the last books on\nDarwinism by so religious a mind as that of Mr. Alfred Russell Wallace,\ncontains in its opening chapter these words: \u2018The whole scientific and\nliterary world, _even the whole educated public, accepts as a matter\nof common knowledge the origin of the species from the other allied_\nspecies, by the ordinary process of natural birth. _The idea of special\ncreation, or any other exceptional mode of production, is absolutely\nextinct._\u2019\u201d\n\nIt would be well if each could read the words of Drummond for himself;\nbut in brief he says: \u201cIt is needless at this time of day to point out\nthe surpassing grandeur of the new conception [evolution]. How it has\nfilled the Christian imagination and kindled to enthusiasm the soberest\nscientific minds from Darwin downward is known to everyone. For that\n_splendid hypothesis we can not be too grateful to science_; and that\ntheology can only enrich itself which gives it even temporary place in\nits doctrine of creation.\u201d\n\nHow strange that God failed to make known this stupendous truth (?)\nthrough his Word, and left it for science in the hands of Plato\u2019s\ndescendants to figure out! \u201cWhat it needed,\u201d says Drummond, \u201cwas a\ncredible presentation, in view especially of astronomy, geology,\npaleontology, and biology. These, as we have said, had made the former\ntheory simply untenable. _And science has supplied theology with a theory\nwhich the intellect can accept._\u201d Faith has been laid aside. The human\nintellect has been exalted. Paganism has cast out Christianity, and our\nboys and girls now study the nebular hypothesis, explanatory of the\ncreation of the worlds, in their astronomy and geography; they dwell upon\nthe eons of ages consumed in the formation of the geologic strata of the\nearth; they study the fossils of the ages past, and from them describe\nthe evolution of man from a polyp.\n\n[Sidenote: Schools have greatest influence]\n\nOf what use is the preaching of the gospel on one day of the week, while\nsix days out of seven paganism guides the intellect? Why sit dreaming of\nheaven, or spend money to proselyte, while pagan education leads your own\nchildren by the hand, and weaves about their mind a network of theories\nwhich blinds their eyes to spiritual truths? There is weight in the words\nof President Harper, of Chicago University, who says: \u201cIt is difficult\nto prophesy what the result of our present method of educating the youth\nwill be in fifty years. We are training the mind in our public schools,\nbut the moral side of the child\u2019s nature is almost entirely neglected.\nThe Roman Catholic Church insists on remedying this manifest evil, but\nour Protestant churches seem to ignore it completely. They expect the\nSunday-school to make good what our public schools leave undone, and the\nconsequence is that we overlook a danger as real and as great as any we\nhave had to face.\u201d\n\n\n\n\nVIII\n\nCHRIST THE EDUCATOR OF EDUCATORS\n\n\nI. THE CHRIST LIFE\n\nTo Israel as a nation had been intrusted the sacred gift of teaching; but\nthe power had departed from this people because they had mingled their\neducational ideas with the heathen, and had so far forgotten the commands\nof Jehovah that they were sending their children to heathen teachers,\ninviting into their midst the prophets of Baal.[45] That nation whose\nprophets had more than once warned the kings of the earth of impending\ndanger, heard no longer the voice of God. For nearly four hundred years\nno prophet had arisen in Israel. \u201cProphecy had become so completely\nextinct\u2014the Spirit had so utterly departed from Israel\u2014that it was\napparently assumed by many that a new prophet was an impossibility.\u201d Had\nthe God who brought their fathers out of Egypt, who had driven out the\nnations before their face,\u2014the God of Abraham, Isaac, and Jacob,\u2014had He\nforsaken His people? Often the question was asked, as the family circle\nformed around the table. Almost with bated breath mothers awaited the\nbirth of a child, hoping it might be the chosen of God, but still no\nprophet came.\n\n[Sidenote: Israel prior to birth of Christ]\n\nThe priests in Israel went on in their formal round of duties; yearly\nthe nation assembled at Jerusalem for the annual feasts. Thousands of\nvictims were slain, and the blood ran freely from the altar; but there\nwas no answering fire, no glow of the Shekinah. Jewish children sat day\nafter day at the feet of masters in Israel, listening to the repetition\nof tradition and the words of the Talmud; but the life had departed from\nthe instruction, and there was no response in the souls of men. Heaven\nwaited anxiously for the opening of some soul to the inflow of God\u2019s\nSpirit, but the avenues through which it should have come were closed.\nTeachers who should have been \u201cunder the full control of the Spirit,\u201d\nknew not what it was to hear the voice of God; and children, fed only\nwith physical and mental food, grew to manhood with shriveled spiritual\nnatures, to become in turn the teachers of the next generation. As\nIsrael\u2019s governmental prosperity was due to her educational system, as\nher land produced abundantly when the children were properly taught, and\nas the nations round them bowed in respect to the chosen of God so long\nas they adhered to the system of education once offered, it is no wonder\nthat the year 5 B.C., following centuries of departure from these truths,\nfound Palestine in the iron grasp of Rome, and its people scarce able to\npay the necessary tribute. Heaven\u2019s eye saw this and more.\n\n[Sidenote: John the Baptist]\n\nAmong the priests who ministered in the temple was one who looked for a\ndeliverer, and to him the angel Gabriel came with the words: \u201cThy prayer\nis heard; and thy wife Elizabeth shall bear thee a son, and thou shalt\ncall his name John.\u201d Although this man had touched the chord on which\nangels sang, and was enabled to feel the pulse-beat of the Eternal,\nthe angel\u2019s words startled him, and he believed them not. And that the\nsounds of earth might for a time be shut out, and Zacharias be enabled to\nlisten only to the voice of God, the angel laid his hand upon him, and he\nremained speechless until the day of the fulfillment of Gabriel\u2019s words.\n\n[Sidenote: The education of the forerunner]\n\nA prophet was born who was to turn the hearts of Israel to their God. He\ncame in the spirit and power of Elias, preaching repentance. His life was\none of loneliness and poverty. His time was spent away from the cities\nand multitudes; for Jerusalem, the appointed leader of nations, no longer\noffered an education fitted for her own prophets. And so God trained\nJohn. Of those born of women there is none greater than John the Baptist.\n\n[Sidenote: Jesus of Nazareth]\n\nOnce more heaven and earth were linked. How small the chain! Only, as it\nwere, the size of a thread, and the connecting link was the heart of a\nwoman! But in the town of Nazareth, the lowly and the despised, lived a\nyoung woman, betrothed to Joseph, a carpenter of Galilee. Looking into\nthe future, little more than dreaming of life and its hopes, she lifted\nher eyes, and beheld an angel. The soul longing to be in tune with\nGod, brings angelic hosts to earth. If that yearning be but a mother\u2019s\nlonging, heaven bows a listening ear; the throb is felt throughout\ncreation. So close is God to man! The words, \u201cHail, highly favored, the\nLord is with thee,\u201d startled Mary, for she had not expected such a quick\nresponse. She was troubled, but the angel said, \u201cFear not, Mary.\u201d \u201cThe\npower of the Highest shall overshadow thee; therefore also that holy\nthing which shall be born of thee shall be called the SON OF GOD.\u201d \u201cThe\nfullness of time had come.\u201d God, having waited years for Israel to return\nto Him, now accomplished the master stroke of the Godhead. Creation\nwondered.\n\nThe Spirit overshadowed Mary; it thrilled her nerves, and touched to\nlife the germ of a new being. To humanity was given the power to form a\nbody for the indwelling of the God of heaven. \u201cA body hast Thou prepared\nMe.\u201d The treasure was in an earthen vessel, that the more glory might\nabound to God. \u201cChrist set up His tabernacle in the midst of our human\nencampment. He pitched His tent by the side of the tents of men, that He\nmight dwell among us, and make us familiar with His divine character and\nlife.\u201d[46]\n\n[Sidenote: Early Education of Christ]\n\nThe early years of the Christ child found Him sitting _at His mother\u2019s\nknee_. From her lips and from the _scrolls of the prophets_, He learned\nof heavenly things! _Nature_ was His unwearied teacher; from her He\ngathered stores of scientific knowledge. He studied the life of plants\nand animals, and the life of man. \u201cThe parables by which, during His\nministry, He loved to teach His lessons of truth, show how open His\nspirit was to the influences of nature, and how He had gathered the\nspiritual teaching from the surroundings of His daily life.\u201d \u201cAs the\nhart panteth after the waterbrooks,\u201d so panted His soul for spiritual\nintercourse with the Father; and that longing which led Him to listen\nattentively for the voice of God in nature, developed the highest powers\nof His mind.\n\n[Sidenote: The spiritual first in Christ\u2019s education]\n\nHis was not a sudden growth, but gradual, as with other children; and\nwhile developing a strong physical body, \u201cthe child grew, and waxed\nstrong in spirit, filled with wisdom.\u201d The secret of the difference\nbetween Jesus and His companions is revealed in this verse. Most children\ndevelop mentally and physically, especially during their first twelve\nyears; but the spiritual nature of Christ was the leading one and in His\nthreefold nature the mental and physical were always well balanced by\nthe spiritual. As Hinsdale says: \u201cThe divine mind, the human heart, and\nnature are closely united\u201d in Him. _He did not seek instruction in the\nrabbinical schools, for they had lost the spirit which to him was life._\n\n[Sidenote: Christ recognized his life work]\n\nAt an early age, probably not later than twelve, He recognized His life\nwork, and henceforth every energy was bent in one direction. His lot was\nto reveal the divinity of God, to show the possibilities of the God-man,\nto prove to the world that it is possible for God and man to unite and\nfor the spiritual nature to rule; and proving this, to show that the\nheavenly instituted system of education was not a failure, although at\nthat time it was in disrepute.\n\n[Sidenote: Christ chose the spiritual plane]\n\nThe age of twelve was a critical period in the life of a Jewish child,\nfor it was then that the physical nature was approaching maturity. The\nnext few years meant much to the youth, for he then had it within his\npower to choose for life the plane upon which he expected to live. If\nphysical strength and the gratification of the natural senses are the\nheight of ambition, by yielding to temptations of this nature at about\nthis age the life-habits are fixed. Perhaps in other countries the\ndevelopment is somewhat slower, owing to climatic influences, but from\ntwelve to sixteen every youth struggles against tendencies and ambitions\nwhich a few years later cease to be temptations. It was so with Christ;\nbut as He stood watching the paschal services at the time of His first\nvisit to the temple, \u201cday by day He saw their meaning more clearly. Every\nact seemed to be bound up with His own life. New impulses were awakening\nwithin Him.\u201d For years, that service, established to appeal to the\nspiritual nature, had degenerated into the mere slaying of beasts. For\nthe first time a _soul_ was touched, and heavenly impulses were awakened.\nIt was then that the temptation to pass a life in physical ease was met\nand overcome. Heaven seemed to open to the child\u2019s eyes, and He heard the\ncall of God to a life with Him. He sought to be alone, and in the silence\nHis heart caught the vibrations of heavenly beings, and the grosser\nphysical nature was abandoned forever.\n\n[Sidenote: Christ and the rabbis]\n\nThe resolve formed, a new light and power seemed to take possession of\nHis mind, and entering the school conducted in the temple, He listened\neagerly to hear from the lips of the rabbis some spiritual lesson. \u201cThe\ndoctors turned upon Him with questions, and they were amazed at His\nanswers.\u201d He manifested such deep piety, and His questions opened to the\nminds of His listeners such depths of truth, that wonder filled their\nminds. A harp swept by heavenly zephyrs was before them, and the music\nfell on untrained ears. _The first work of the heaven-sent teacher had\nbegun._ \u201cWist ye not that I must be about My Father\u2019s business?\u201d He\nasked, as Joseph and Mary met Him at the temple gate. They saw Him with\nphysical eyes, and thought Him all their own; but the eye of the child\nhad pierced the cloud which hung between heaven and earth.\n\n[Sidenote: Manual training in Christ\u2019s life]\n\nFrom Jerusalem He returned with His parents, and aided them in their life\nof toil. \u201cHe hid in His own heart the mystery of His mission, waiting\nsubmissively for the appointed time for Him to enter upon His work.\u201d\nThose eighteen years were years of toil and study. Each day drew Him\nnearer to the time when a voice from heaven should proclaim Him a divine\nteacher. He was not impatient, but as a carpenter did thorough work; as a\nson, He was obedient; and as a subject, He was law-abiding.\n\n[Sidenote: The age of strongest spirituality]\n\nHe never lost sight of the fact that He had a mission, and that it took\na spiritual life to fulfill that mission. He was tempted in all points,\nand suffered in the temptation; but each resistance was a round added\nin the ladder He was building toward heaven. There was a law in Israel\ncalling the priests to their sacred office at the age of thirty. This\nstatute was based upon a law of human nature. The allotted time of man\u2019s\nlife is divided into two portions. The first forty years is a time of\ngrowth, the last thirty a period of decline. Of the first half we have\nthe age of physical development, then a time when the intellectual powers\nare in the ascendency, and from twenty-five to thirty or thirty-five is\nthe time of special development in the spiritual nature. Every man has\nthree chances in life; and the choice made, whether for worldly honor,\nfor intellectual powers, or a life of faith, _depends wholly upon the\nobject constantly kept before the child by its educators_. Had Christ\nbeen under the influence of the teachers of His day, the probability\nis that He would have chosen to live either on the physical or the\nintellectual plane, for this was the choice made by all the pupils of\nthose schools, but His early training by Mary, who, as a mother, had\nyielded herself as the \u201chandmaid of the Lord,\u201d and His close communion\nwith God through the works of nature, guided Him into right channels, and\nat the auspicious moment He voluntarily offered Himself to His Father to\nfulfill the mission which it lay in His power to reject. Of His later\nstruggles the record is silent. There came a period, however, when He\nmight have posed as an intellectual leader, but His earlier decision led\nHim to pass this temptation unsullied. To prove this true, we need only\nto study the nature of the temptations presented in the wilderness. That\nHe remained true to His mission is due to early training. This will not\nbe controverted, for it is a divine law seen everywhere in nature.[47]\n\n\nII. THE MINISTRY OF THE GOD-MAN.\n\n[Sidenote: Jesus as a teacher]\n\nOne of the gifts of the Spirit is that of teaching, and Christ was a\nborn teacher. Acquired ability amounts to but little where the spirit\nof teaching is wanting. Christ was a teacher both by virtue of His\nnationality, since all Jews were called to be teachers, and also by\ndirect appointment; for He had to accomplish in His own life what the\nnation had refused to accomplish. He carried with Him no credentials, no\nstatement of scholarship signed by the doctors of Israel, for none of\nthese schools had known Him as a pupil; yet Nicodemus, a master teacher\nin Jerusalem, after listening to His words, sought Him in the quiet\nevening hours, and addressed Him as _Rabbi_,\u2014TEACHER. In the course of\nthe conversation this learned man said, \u201cWe know that thou art a divine\nteacher, for no man can do as Thou except God be with him.\u201d It was as a\nteacher, and more, as a divine teacher, that He was known from the very\nbeginning of His ministry. His ministry was a ministry of _teaching_. He\nwas known as a teacher, not so much by the words He spoke as by the _life\nHe lived_, and the works He did.\n\n[Sidenote: As a teacher, success depended upon the life]\n\nThe words of Bushnell are true: \u201cWe can see for ourselves in the simple\ndirections and freedom of His teachings, that whatever He advances is\nfrom Himself.\u201d He was giving Himself, and that He had a self, a divine\nself, to give is _due to the education of the child and youth_. God\u2019s\nimage was perfect in Him, and when the time of ministry came, there\nshone from Him what previous years had been developing in Him. THIS IS\nTHE OBJECT OF CHRISTIAN EDUCATION. The same author further says: \u201cHe\nis the high-priest ... of the divine nature, speaking as one that has\ncome out from God, and _has nothing to borrow from the world_. It is not\nto be detected ... that the _human sphere in which He moved imparted\nanything to Him_. His teachings are just as full of _divine nature_,\nas Shakespeare\u2019s of human.\u201d What a commentary on the two systems of\neducation, the one choosing _inspiration_ as a basis; the other, the\nproduct of the human brain!\n\n[Sidenote: He taught as one having authority]\n\nBushnell continues: \u201cIn His teaching He does not speculate about God, as\na school professor, drawing out conclusions by a practice on words, and\ndeeming that the way of proof; He does not build up a frame of evidence\nfrom below, by some constructive process, such as the philosophers\ndelight in; but He simply speaks of God and spiritual things as one\nwho has come out from Him, _to tell us what He knows_. And His simple\ntelling brings us the reality; proves it to us in its own sublime\nself-evidence; awakens even the consciousness of it in our own bosom; so\nthat formal arguments or dialectic proofs _offend us by their coldness_,\nand seem, in fact, to be only opaque substances set between us and the\nlight. Indeed, He makes even the world luminous by His words\u2014fills it\nwith an immediate and new sense of God, which nothing has ever been able\nto expel. The incense of the upper world is brought out in His garments,\nand flows abroad, as perfume, on the poisoned air.\u201d And no wonder, for\nfrom a child He had breathed the atmosphere of heaven. _Every child\nshould have the same privilege._\n\n[Sidenote: Principles of Christ\u2019s education]\n\nWhen the two teachers, Christ and Nicodemus, the representatives of two\nsystems of education, the divine and the worldly, met, Christ outlined to\nhis questioner the principles upon which His system was based:[48]\u2014\n\n1. Its primary object is to prepare its pupils for the kingdom of God, a\nspiritual kingdom.\n\n2. The first step is a spiritual birth; for \u201cGod is a Spirit: and they\nthat worship Him must worship in spirit.\u201d \u201cThat which is born of the\nflesh is flesh; and that which is born of the Spirit is spirit.\u201d\n\n3. This the natural man can not understand, for it is spiritually\ndiscerned. As well might I try to explain it to you, Nicodemus, as to\nexplain the blowing of the winds; you can see the results, but the truth\ncan not be grasped by the senses. Do you pose as a teacher in Israel, and\nknow not these things? \u201cIf I have told you earthly things, and ye believe\nnot, how shall ye believe, if I tell you of heavenly things?\u201d I have but\nbegun to tell you of the plan of the Father. There are yet many things,\n\u201cbut ye can not bear them now.\u201d\n\n4. The things I teach are as light in the darkness. \u201cEvery one that doeth\nevil hateth the light, ... but he that doeth truth cometh to the light.\u201d\nIt is thus that I distinguish true scholars from the false. When truth\nis offered, some believe, and whosoever believes in the Son of man shall\nhave eternal life.\n\nNicodemus said: \u201cHow _can_ these things be?\u201d He longed for proof, for\ndemonstration. \u201c_Proof_ is indeed the method of science, including\ntheology; it has, no doubt, a function in religious teaching; but\n_it is not the method of the highest form of religious teaching_. The\nfundamental truths of religion are directly revealed to the human\nconsciousness, and are not argued out or logically established.... _The\ngreatest religious truths lie deeper than formal reasoning._ This is\nthe reason why the _greatest religious teachers have worked below the\nproposition-and-proof level_; as said before, they have something of the\nprophetic gift. It may be added that no preacher [or teacher] who works\nmainly on this line will attract the most religious minds; he will not\nattract even those who have the piety of the intellect, to say nothing of\nthe piety of the affections and the will. He may develop logical acumen,\ncritical ability, and controversial power, but he will prove unequal\nto the generation of spirituality.... Such a minister will be sure to\nlead his flock into the error that is now far too common,\u2014of assigning a\ndisproportionate place in religious faith and life to the understanding,\nto the partial exclusion of the heart.\u201d[49]\n\n[Sidenote: His pupils]\n\nHis actual work as a teacher is seen in His dealings, first, with the\napostles, His immediate followers, who were in training that they in\nturn might become teachers; second, with the multitudes who thronged His\nway; third, with the children who were brought to Him by mothers, and who\nwere taught by Him, that mothers and apostles might the better know how\nto deal with youthful minds. Primarily, His was a training-school for\nworkers, and His pupils represented every phase of human disposition.\nHe chose humble fishermen, because their minds were unprejudiced, and\nthey had less to unlearn before accepting the truth. \u201cHe knew what was\nin man.\u201d That is, He had insight into the minds and hearts, and knew\njust what was needed to awaken the soul-life of each student. This is a\nnecessary gift in the successful teacher. How much that is now taught\nwould be dispensed with if teachers could read the soul conditions\nof pupils, and then feed them with only such food as would nourish.\n_This, too, is Christian education._ Before the teacher can have such\nan experience, however, he must have soul culture, and be in such close\ntouch with the fountain of truth that he can draw whatever is needed.\nThe well is deep, _and faith alone can bring the water of life to the\nsurface_.[50]\n\n[Sidenote: His schoolroom the country.]\n\nWith His chosen apostles, Christ \u201c_withdrew from the confusion of the\ncity to the quiet of the fields and hills_ as more in harmony with the\nlessons of self-abnegation he desired to teach them.... Here, surrounded\nby the works of his own creation, he could turn the thoughts of his\nhearers _from the artificial to the natural_.\u201d Those schools to-day which\nare located in some quiet country place afford the best opportunities for\neducation.\n\n[Sidenote: Text-books]\n\nThe books used seem to be two, and only two: _the writings of the\nprophets_ and _the great book of nature_. Hinsdale says: \u201cScripture\nfurnishes the basis of His teaching.... It is impossible to say how\nmany distinct recognitions of Scripture are found in His teachings, but\nthe number and range are both large.... One of the most interesting of\nthese [methods] is his constant habit of expanding Scripture, or, as we\nmight say, of reading into it new meanings. He thus treats not merely\nprophetic passages, but also dogmatic passages; moreover, His meanings\nare sometimes new, not merely to the Jewish teachers, but also to the\nauthors of the passages themselves.\u201d[51] This was because the teacher was\nled by the Spirit of truth, which guides into all truth.\n\n[Sidenote: His system emphasized the practical]\n\nIt must be remembered that this instruction was given to men of mature\nminds, and tended to fit them to become teachers of all men in whatever\nstation. Probably none of the apostles were under thirty. They were men\nwho had become settled in a life work. John, the youngest, was most\nsusceptible to spiritual teaching, and at length developed this nature so\nfully that his spirit left his body in vision.[52] Painter expresses well\nthe method of instruction followed by Christ. He says: \u201cHe observes the\norder of nature, and seeks only a gradual development,\u2014\u2018first the blade,\nthen the ear, after that the full corn in the ear.\u2019 With His disciples,\nHe insists chiefly upon the _practical_ and _fundamental_ truths of\nreligion, _building_, as it were, a substantial framework in the\nbeginning, which the Holy Spirit was to conduct afterward to a harmonious\nand beautiful completion.\u201d[53]\n\n[Sidenote: Visible results of His teaching]\n\nIt was thus that all the truths we call doctrines were taught. The lesson\non the resurrection was at the tomb of Lazarus; the one on Sabbath\nobservance was in the synagogue, healing the withered hand, or bidding\nthe dumb to speak. \u201cOne finds in His program,\u201d says a French writer,\n\u201cneither literary studies nor course of theology. And yet, strange as\nit may seem, when the moment of action arrives, the disciples\u2014those\nunlettered fishermen\u2014have become orators that move the multitudes and\nconfound the doctors; profound thinkers that have sounded the Scriptures\nand the human heart; writers that give to the world immortal books in a\nlanguage not their mother tongue.\u201d If the worth of a system of education\nis to be judged by results, the world must hold its peace when looking\nupon the work of Christ. Astonishment will again take hold of men when\nChristians return to His methods. Of His reference to nature we have no\nneed to write, for His parables are the wonder of the ages, and take\na unique position in the literature of all times. Christ was not, as\nmany other teachers, a writer of books. His writing was on the hearts\nof men. He spoke, and the vibratory waves set in motion have continued\nuntil to-day, and still beat upon our hearts. The soul of the spiritually\nminded hears, and men to-day become pupils of the Man of Nazareth as\nverily as did Peter, James, and John.\n\n[Sidenote: Indications of a completed course]\n\nA student was ready to go forth from Christ\u2019s teachings to open the truth\nto others only when he could say, \u201cLo, now speakest Thou plainly.... Now\nwe are sure that Thou knowest all things, and needest not that any man\nshould ask Thee. By this we believe that Thou camest forth from God.\u201d[54]\nWith the multitudes He did a work similar to that with the disciples; but\nbecause they were coming and going, He could not do the same thorough\nwork. His teaching, however, was _always practical_, and the farmer went\nto his field a better man, seeing God in the growing grain; the fisherman\nreturned to his nets with the thought ringing in his mind that he should\nbe a fisher of men; the mother returned to her home recognizing her\nchildren as younger members of God\u2019s family, and with a strong desire\nto teach as He taught. The tendency always in all His teaching was to\narouse thought, to awaken soul-longings, and cause hearts to beat with\na new life fed from above. Standing between heaven and earth of the\nmusical scale, His life vibrated in unison with those higher notes of\nthe universes circling round His Father\u2019s throne, and with His human arm\nHe encircled the world, imparting to beings here the same life, striving\nalways to bring them into tune with the Infinite. \u201cI, if I be lifted up,\u201d\nHe said, \u201cwill draw all men unto Me.\u201d\n\n\n\n\nIX\n\nEDUCATION IN THE EARLY CHURCH\n\n\n[Sidenote: The church to teach all nations]\n\n\u201cI pray not that Thou shouldest take them out of the world, but that\nThou shouldest keep them from the evil. They are not of the world, even\nas I am not of the world. Sanctify [teach] them through Thy truth.\u201d[55]\nAs He lifted His eyes to heaven in those moments of quiet, just before\nentering Gethsemane, these words fell from the lips of the Son of man.\nLooking upon the little company of men clustering around Him, He saw in\nthem the nucleus of the church which was to be called by His name, and\nHis heart yearned for that body of Christians. Many and fierce would be\ntheir struggles; for He had breathed into the hearts of men a system of\ninstruction which, because it was truth, would awaken all the bitterness\nof the enemy of truth; and the new system must be able to resist all\nthe darts which human minds, swayed by the prince of evil, could hurl.\n_Divine philosophy must meet and vanquish human philosophy_. That was\nnow the controversy, and it was left to a few weak men to start the work.\nWhat power was in that Spirit of truth with which they were baptized!\nHis commission to this same company, as they watched Him recede from\nearth on the day of His ascension, was, \u201cGo ye therefore, and _teach_ all\nnations.\u201d They, the true Israel, were now to become teachers of nations.\n\nRecognizing the difficulties to be met, He had, on another occasion,\nsaid: \u201cI send you forth as sheep among wolves: be ye therefore wise\nas serpents, and simple as doves.\u201d In no boasted philosophy, no\nhigh-sounding words, but in _simplicity of truth, was to lie their\nstrength_. Of the works of the apostles and those who believed on Christ\nthrough their teaching, we have this divine testimony, \u201cI know thy works,\nand thy labor, and thy patience, and how thou canst not bear them which\nare evil: and thou hast tried them which say they are apostles, and\nare not, and hast found them liars: and hast borne, and hast patience,\nand for my name\u2019s sake hast labored and hast not fainted.\u201d[56] It is\ntherefore evident that a great work was done, and that very speedily;\nfor again Inspiration describes it: \u201cBehold a white horse: and he\nthat sat on him had a bow; ... and he went forth conquering, and to\nconquer.\u201d[57] Men, though admonished to be as harmless as doves, were\nnevertheless, when teachers of truth, enabled to make themselves felt in\nthe world.\n\n[Sidenote: A call from popular education]\n\nTo accept Christianity in those early days meant the withdrawal from\neverything before cherished; it meant not only the separation from\nheathenism in worship, or Babylon, but also _from heathenism in thought_\nand education, or _Egypt_. It was a second exodus. Justin Martyr, a\nChristian born near the close of the first century, is quoted by Painter,\nas he describes the life of a follower of Christ: \u201cWe who once delighted\nin lewdness now embrace chastity; we who once embraced magical arts, have\nconsecrated ourselves to the good and unbegotten God; we who loved above\nall things the gain of money and possessions, now bring all that we have\ninto one common stock, and give a portion to everyone that needs; we who\nonce hated and killed one another, now pray for our enemies.\u201d\n\nWith this spirit in the church we are not surprised to find that in the\nwords of Coleman, \u201c_The tender solicitude of these early Christians\nfor the religious instruction of their children is one of their most\nbeautiful characteristics._ They taught them, even at the earliest dawn\nof intelligence, the sacred names of God and the Saviour. They sought to\nlead the infant minds of their children up to God, by familiar narratives\nfrom Scripture, of Joseph, of young Samuel, of Josiah, and of the holy\nchild Jesus. The history of the patriarchs and prophets, apostles, and\nmen whose lives are narrated in the sacred volume, _were the nursery\ntales_ with which they sought to form the tender minds of their children.\nAs the mind of the child expanded, the parents made it their sacred\nduty and delightful task daily to exercise him in the recital of select\npassages of scripture relating to the doctrines and duties of religion.\nThe Bible was the entertainment of the fireside. It _was the first, the\nlast, the only schoolbook almost, of the child_; and sacred psalmody, the\nonly song with which his infant cry was hushed as he was lulled to rest\non his mother\u2019s arm. The sacred song and the rude melody of its music\nwere, from the earliest periods of Christian antiquity, an important\nmeans of impressing the infant heart with sentiments of piety, and of\nimbuing the susceptible minds of the young with the knowledge and the\nfaith of the Scriptures.\u201d\n\n[Sidenote: True education developed missionaries]\n\nPainter writes: \u201cThe purpose of these early Christian parents, as of\nthe ancient Jews, was to train up their children in the fear of God.\nIn order that the children might be exposed as little as possible to\nthe corrupting influence of heathen associations, _their education was\nconducted within the healthful precincts of home_. AS A RESULT, they grew\nup without a taste for debasing pleasures; they acquired simple domestic\ntastes; and when the time came, they took their place as consistent and\nearnest workers in the church.\u201d[58] These words make several facts very\nprominent:\u2014\n\n_1._ _Christian education should begin in the home._\n\n_2._ _Bible stories should be the basis for nursery tales and infant\nsongs._\n\n_3._ _Christians should carry out the plan of education which the Jews\nfailed to obey, and which Christ revealed in a new light._\n\n_4._ _The results of such Christian education in the home school will be\nelevated characters and workers in the cause of God._\n\nWould that it could be said of Christian mothers to-day, as a heathen\norator once exclaimed concerning those early followers of Christ, \u201cWhat\nwives these Christians have!\u201d\n\n[Sidenote: The duty of parents]\n\nOne of the early Fathers thus expresses the danger of children and youth\nin the schools of the world, and shows the character of the education\nneeded: \u201cMothers ought to care for the bodies of their children, but it\nis necessary also that they inspire their offspring with love for the\ngood and with fear toward God. And fathers will not limit themselves to\ngiving their children an earthly vocation, but will interest themselves\nalso in their heavenly calling.\n\n\u201cThe most beautiful heritage that can be given children is to teach them\nto govern their passions.... Let us have for our children the same fear\nthat we have for our houses, when servants go with a light into places\nwhere there is inflammable material, as hay or straw. They should not\nbe permitted to go where the fire of impurity may be kindled in their\nhearts, and do them an irreparable injury. A KNOWLEDGE OF THE SCRIPTURES\nIS AN ANTIDOTE AGAINST THE UNREASONABLE INCLINATIONS OF YOUTH AND AGAINST\nTHE READING OF PAGAN AUTHORS, in which heroes, the slaves of every\npassion, are lauded. _The lessons of the Bible are springs that water\nthe soul._ As our children are everywhere surrounded by bad examples,\nthe monastic schools [what would correspond to-day with church schools]\nare the best for their education. _Bad habits once contracted, they can\nnot be got rid of._ This is the reason God conducted Israel into the\nwilderness, ... that the vices of the Egyptians might be unlearned....\nNow our children are surrounded by vice in our cities and are unable\nthere to resist bad examples.... _Let us take care of the souls of our\nchildren_, that they may be formed for virtue, and not be degraded by\nvice.\u201d\n\nThis writer might well address a modern audience, for he recognizes\nthe influence of pagan authors, and states that the Bible alone can\ncounteract this influence; _he recognizes the worldly schools as Egypt_,\nand says that Christians should take their children out; and finally\nhe recognizes the value of having schools located in the country, and\nadvises people to move out of the cities with their children.\n\n[Sidenote: Church schools among early Christians]\n\nMosheim says: \u201cThere can be no doubt but that the children of Christians\nwere carefully trained up from their infancy, and were early put to\nreading the sacred books and learning the principles of religion. For\nthis purpose _schools_ were erected everywhere from the beginning.\u201d[59]\n\n[Sidenote: Training schools for missionaries]\n\nFrom these schools for children, we must distinguish those _seminaries_\nof the early Christians, erected extensively in the larger cities, at\nwhich adults, and especially _such as aspired to be public teachers_,\nwere instructed and educated in all branches of learning, both human and\ndivine. Such seminaries, in which young men devoted to the sacred office\nwere taught whatever was necessary to qualify them properly for it, the\napostles of Christ undoubtedly both set up themselves, and directed\nothers to set up.[60] St. John, at Ephesus, and Polycarp, at Smyrna,\nestablished such schools. Among these seminaries, in subsequent times,\nnone was more celebrated than that at Alexandria; which is commonly\ncalled a catechetic school.[61] In addition, then, to home and church\nschools for children, the early Christian church established seminaries\nfor the education of workers. In reading the history of the times the\ncourse of instruction is seen to adhere closely to the Scriptures, and to\ndraw a sharp distinction between the science of salvation and the Greek\nand Oriental philosophy as taught in the pagan schools.\n\n[Sidenote: Pagans feared Christian schools]\n\nChristian education was often regarded as narrow and limited by those\nwho loved to study the mysteries of Greek wisdom; but as long as they\nadhered to their simple studies, and made faith the basis of their work,\nthere was a power in the truths taught by the students of these schools,\nwhich made the pagan world, with all its great men, tremble. It is an\ninteresting fact that as late as the fourth century, after the Christian\nschools had lost much of their power through the mingling of pagan with\nChristian methods, and the adoption of some of the pagan studies, they\nwere still regarded as the stronghold of Christianity. When Julian,\nthe apostate, began to reign, an attempt was made to revive paganism\nthroughout the Roman Empire. One of his first acts was to _close the\nschools of the Christians_. \u201cHe contemptuously observes,\u201d says Gibbon,\n\u201cthat the men who exalt the merit of implicit faith are unfit to claim\nor to enjoy the advantages of science; and he vainly contends that if\nthey refuse to adore the gods of Homer and Demosthenes, they ought to\ncontent themselves with expounding Luke and Matthew in the church of the\nGalileans.\n\n[Sidenote: The public schools of Julian]\n\n\u201cIn all the cities of the Roman world, the education of the youth was\nintrusted to masters of grammar and rhetoric; who were _elected by the\nmagistrates, maintained at the public expense_, and distinguished by\nmany lucrative and honorable privileges.... As soon as the resignation\nof the more obstinate teachers had established the unrivaled dominion of\nthe pagan sophists, Julian invited the rising generation to resort with\nfreedom to the _public schools_, in a just confidence that their tender\nminds would receive the impressions of _literature and idolatry_. IF\nTHE GREATEST PART OF THE CHRISTIAN YOUTH SHOULD BE DETERRED BY THEIR OWN\nSCRUPLES, OR BY THOSE OF THEIR PARENTS, FROM ACCEPTING THIS DANGEROUS\nMODE OF INSTRUCTION, THEY MUST, AT THE SAME TIME, RELINQUISH THE BENEFITS\nOF A LIBERAL EDUCATION. Julian had reason to expect that, in the space\nof a few years, the church would relapse into its primeval simplicity,\nand that the theologians, who possessed an adequate share of the learning\nand eloquence of the age, would be succeeded by a generation of blind\nand ignorant fanatics, incapable of defending the truth of their own\nprinciples, or of exposing the various follies of polytheism.\u201d[62]\n\nJulian can not be counted as a fool; for, wishing to make the world\npagan, he proceeded to do so, (1) _By closing the Christian schools where\nthe \u201cmerit of implicit faith\u201d was taught_; (2) _By compelling attendance\nof the public schools, taught by pagan teachers_, and WHERE LITERATURE\nAND IDOLATRY WERE COMBINED.\n\nAs Gibbon says, he had _just reason_ to expect that in the course of a\ngeneration the Christians thus educated would lose their faith, cease\nto oppose paganism, and sink into insignificance. If a pagan emperor\nexpected this in the fourth century, is it any wonder that Protestants\nto-day, allowing their children to remain in the public schools\nwhere precisely the same things are taught, in principle as Julian\nhad his public instructors teach, should lose power and cease to be\n_Protestants_? From the words of Gibbon one would infer that in the\ndays of Julian there were parents who refused to send their children to\nthe public schools; some children who, \u201cbecause of their own scruples,\u201d\nrefused to attend; and some teachers who ceased to teach rather than\nteach literature and idolatry in state schools.\n\n[Sidenote: The seminary at Alexandria]\n\nSpecial mention is made of the Alexandrian school, as it was located\nin an Egyptian city to which flocked many noted pagan scholars. Sad as\nit may be to do so, it is yet necessary to see how these schools, and\nespecially this one at Alexandria, lost their simplicity as they came\nin contact with pagan scholars, and attempted to meet them on their own\ngrounds.\n\n[Sidenote: Alexandria adopts philosophy of Plato]\n\nMosheim says: \u201cThis philosophy [of Plato] was adopted by such of the\nlearned at Alexandria as wished to be accounted Christians, and _yet to\nretain the name, garb, and the rank of philosophers_. In particular, all\nthose who in this century presided in the schools of the Christians at\nAlexandria ... are said to have approved of it. These men were persuaded\nthat true philosophy, the great and most salutary gift of God, lay in\nscattered fragments among all the sects of philosophers; and therefore\nthat it was the duty of every wise man, and especially of a Christian\nteacher, to collect those fragments from all quarters, and to use them\nfor the defense of religion and the confutation of impiety.\u201d[63]\n\n[Sidenote: Result of adopting worldly methods]\n\nThe lesson so dear to Paul\u2014that the gospel of Christ is the \u201cpower of God\nunto salvation\u201d\u2014was lost sight of when these Christian teachers assumed\nthe philosopher\u2019s garb, and used the philosopher\u2019s vocabulary to confute\nimpiety. \u201cI have somewhat against thee,\u201d writes the divine historian of\nthis age, \u201cbecause thou hast left thy first love. Remember therefore from\nwhence thou art fallen, and repent, and _do the first works_; or else I\nwill come unto thee quickly, and will remove thy candlestick out of his\nplace.\u201d[64] The heaven-lit taper of Christian education in its purity\nwas beginning to grow dim. Its flame must have a constant supply of\ntruth, or, like the candle without oxygen, it burns low, and finally goes\nout. Paul, writing to the Corinthians who were placed in circumstances\nsimilar to those of the school at Alexandria, that is, pressed upon all\nsides by pagan philosophy, said: \u201cI came toward you with weakness and\nfear and great timidity. And my thought and my statement was not clothed\nin captivating philosophical reasons; but in demonstrated spirit and\npower, so that your trust might not _be in human philosophy_, but in\ndivine power.... What we speak is not in an artificial discussion of a\nhuman philosophy, but by spiritual teachings, comparing spiritualities\nwith the spiritual.\u201d[65]\n\n[Sidenote: Dialectics versus the Scriptures]\n\nAgain, \u201cDialectic,\u201d or logic, was that science of which Aristotle, the\ndisciple of Plato, boasted as being the father. Says a writer of the\nchurch after the decline was well begun, it \u201cis the queen of arts and\nsciences. _In it reason dwells_, and is manifested and developed. _It\nis dialectic alone that can give knowledge and wisdom;_ it alone shows\nWHAT AND WHENCE WE ARE, AND TEACHES US OUR DESTINY [human philosophy\nand evolution]; through it we learn to know good and evil. And _how\nnecessary is it_ to a clergyman, in order that he may be able to meet and\nvanquish heretics!\u201d Men have more than once reverted to logic to vanquish\nheretics, but it was only when the Spirit of truth was lacking.\n\n[Sidenote: The educational question caused a division]\n\nError was rapidly creeping into the church, and it came principally\nthrough these schools, as has already been seen. However, truth was not\nabandoned for error without a struggle. Mosheim says: \u201cThe estimation\nin which human learning should be held was a question on which the\nChristians were about equally divided. For while many thought that the\nliterature and writings of the Greeks ought to receive attention, _there\nwere others who contended that true piety and religion were endangered\nby such studies_.\u201d[66] People then, as now, looked to the leaders in the\nchurch for guidance; and it was hard, when these studies were popular,\nfor the conscientious to withdraw entirely to what the others called a\nnarrow, limited education. It often led to contention among members of\nthe same church, and often even parents and children failed to agree on\nthe subject.\n\n[Sidenote: Wrong methods retained]\n\n\u201cBut gradually,\u201d continues Mosheim, \u201cthe _friends of philosophy and\nliterature acquired the ascendency_. To this issue Origen contributed\nvery much; for having early imbibed the principles of the NEW PLATONISM,\n_he inauspiciously applied them to theology_, and earnestly recommended\nthem to the numerous youth who attended on his instruction. And the\ngreater the influence of this man, which quickly spread over the whole\nChristian world, the more readily was his method of explaining the sacred\ndoctrines propagated.\u201d\n\n[Sidenote: Origin of the papacy]\n\nThe days when the papacy should be recognized as the beast of Revelation\n13 were fast approaching. Such experiences in the history of education\nin the Christian church show how rapidly the life of the Master, the\nSpirit of truth, was giving place to the form of godliness which denied\nthe power thereof. One reading thus the pages of history can not fail to\nsee that the papacy _was formed in the minds of men_, WAS PROPAGATED\nIN THE SCHOOLS, AND REALLY TOOK BIRTH IN THE EDUCATIONAL SYSTEM THEN\nDEVELOPED. The political power, which was called upon to help the church,\nsimply carried out at the point of the sword those principles which\nwere developed in the schools. The two streams\u2014paganism and apostate\nChristianity\u2014united; and in the mad current which flowed from their\nconfluence, men\u2019s souls were lost forever.\n\nCHRISTIAN EDUCATION is the pure water of life, clear and sparkling, which\nflows from the throne of God; but when mingled with the turbid waters of\nthe valley, it is lost sight of, and the current is evil. The part played\nby Platonic philosophy can not be overlooked. The foundation had already\nbeen laid in the third century for the scholasticism of the Middle Ages,\nand that \u201cnoontide of the papacy which was the world\u2019s moral midnight\u201d\nwas fast approaching.\n\n\n\n\nX\n\nTHE PAPACY\u2014AN EDUCATIONAL PROBLEM\n\n\nPrevious chapters have revealed these facts: 1. That the Jewish nation\nwas set as a light to the world. This light was to shine by means of\neducation, and the Jews were to be teachers of the nations. 2. The\nJewish nation lost its position as leader in educational reform, and,\nconsequently, in all other particulars, because it departed from the\npure system of education delivered to the Fathers, and mingled with the\nheathen, especially with the Greeks and the Egyptians.\n\nIn substantiation of this fact we have these words of Neander: \u201cThe Jews,\ncompletely imbued with the elements of Hellenic culture, _endeavored to\nfind a mean between it and the religion of their fathers_, which they had\nno wish to renounce. To this end they availed themselves of the system\nmost in vogue with those who, in Alexandria, busied themselves with\nreligious matters\u2014that of the _Platonic philosophy_, which had already\nacquired a mighty influence over their own intellectual life.... On the\none hand, they firmly adhered to the religion of their fathers.... On\nthe other hand, their minds were possessed by a philosophical culture at\nvariance with these convictions. They were themselves not unconscious\nof the conflicting elements that filled their minds, and must have felt\nconstrained to seek some artificial method of combining them into a\nharmonious whole. Thus they would be involuntarily driven to intercalate\nin _the old records of religion_, which for them possessed the highest\nauthority, a _sense foreign to their true spirit_, supposing all the\nwhile that they were thereby really exalting their dignity as the source\nof all wisdom.\u201d[67] 3. _This intercalation of Greek philosophy_ with the\ntruth delivered to the Jewish nation brought the schools of the Hebrews\nto such a position that the Son of man, when receiving His education,\navoided them altogether, and in His public teaching warned His people\nagainst the schools of the doctors, who for the Word of God taught the\ntraditions of men. _This mingling of education then meant the crucifixion\nof Christ and the ruin of the Jewish nation._ 4. The early Christian\nchurch, composed of members called out from the Jewish schools and\nfrom the purely pagan doctrines, at first taught their children truths\nbased upon the Scriptures; but before the close of the first century,\nthe tendency to commingle Christian teachings and heathen philosophy was\nalready noticeable. Paul, writing to the Thessalonians, referring to this\nfact, said, \u201cThe _mystery of iniquity_ doth already work.\u201d\n\n[Sidenote: Papal education sophistry]\n\nThis tendency, seen in the days of Paul, grew into a habit; and as\nChristian youth prepared for gospel work by attending the schools at\nAlexandria and elsewhere, an entire change took place.\n\nIt now becomes our duty to follow this changed system of education, which\nis indeed but a mixture of Christian and pagan, and hence not a separate\nand distinct system at all. It was designated by the apostle to the\nGentiles as \u201cthe mystery of iniquity.\u201d As found in the third century,\nMosheim described it thus: \u201cIt is necessary, however, to observe that the\nmethods now used of defending Christianity, and attacking Judaism and\nidolatry, degenerated much from the primitive simplicity, and the true\nrule of controversy. The _Christian doctors_, who had been _educated in\nthe schools of the rhetoricians and sophists_, rashly employed the arts\nand evasions of their subtle masters in the service of Christianity; and,\nintent only upon defeating the enemy, they were too little attentive to\nthe means of victory, indifferent whether they acquired it by artifice\nor plain dealing. This method of disputing, which the ancients called\neconomical, and which _had victory for its object, rather than truth_,\nwas, in consequence of the prevailing taste for rhetoric and sophistry,\nalmost universally approved.\u201d[68]\n\nThe effect of the Christian schools\u2019 teaching Greek literature,\nsophistry, and rhetoric was bearing its fruit in an unmistakable way.\nThe simplicity of the gospel and of the man of God, who was the _truth_,\nwas fast passing away. Even at this early date we find the germ of the\norder of Jesuits, who, in the Middle Ages, carried out the theory of\nthe Platonists, and asserted \u201cthat it was no sin for a person to employ\nfalsehood and fallacies for the support of truth, when it was in danger\nof being borne down.\u201d It was at this time, and under the influence of\nthese same doctors and teachers, that there arose the practice of\nattributing the writing of certain books to illustrious authors; \u201chence,\nthe book of canons, which certain artful men ascribed falsely to the\napostles, ... and many other productions of that nature, which, for a\nlong time, were too much esteemed by credulous men.\u201d[69] How far men had\ndeparted from the simplicity of the gospel is evident.\n\n[Sidenote: Error introduced by teachers]\n\nThe spread of ideas contrary to the purity of the gospel was almost\nuniversally begun in the schools professing to be Christian; and teachers\nwere, almost without exception, the leaders in these intellectual moves,\nwhich in reality form the basis for every change in government or\nreligion. Throughout the history of the centuries, men have arisen who\nwere noted for their intellectual prowess, men of strong mind, who were\nsearching for truth. By tracing the work of a few representative teachers\nthrough the first three or four centuries, _we see the papacy appearing\nas the direct result of educational principles_.\n\nIn order to make this clear, let us begin with the teachings of Clement\nin the school of Alexandria. It may be hard to distinguish between truth\nand error, as we trace the intricate windings of philosophy in the days\nof the early church; but it is necessary to find the origin of those\nleading principles of the papacy against which the Reformation contended.\nIn order to do so, we go to the source of the stream, which is usually\nfound at Alexandria, in the schools conducted by Christian teachers,\nor doctors, as they are often called. The foremost, the all-absorbing\ndoctrine of the papacy, is the substitution of works for faith. Christ\u2019s\none lesson, illustrated in hundreds of ways, to the multitudes and to the\nfew, was wisdom by faith, eternal life by faith. The early church was\nfounded upon this principle, and faith in God\u2019s Word was the first maxim\nin the home school, in the church school, and in the seminaries of the\nearly Christians. Faith gives the hearing ear, as in the case of Solomon;\nthis gives the ability to _study_, which brings true wisdom.\n\n[Sidenote: Corruption took place gradually]\n\nHow or where faith was lost can not be stated in positive terms. As wood,\nunder favorable conditions, changes, bit by bit, into solid stone, one\natom of wood giving place to a grain of sand, and so on till the form\nof the tree, once an embodiment of life, now lies a hard and lifeless\nstone, retaining, however, each scar of branch and leaf, each crack or\nwrinkle of the bark, yea, even the annual marks of growth and the grain\nof the wood; so faith in God\u2019s Word was lost, atom by atom, and the lost\nfaith was replaced by human philosophy. Alexandria was to the Christian\nschool what the marsh is to the fallen tree. Much Greek philosophy\ncontained elements of truth; many truths were by the Greeks put in\nbrilliant settings. God himself had evidently revealed to the minds of\nmen, such as Plato, Pythagoras, Aristotle, and others, principles of\ntruth; but it was not supposed that men to whom had been opened the\ntreasures of wisdom and knowledge through His word and through His Son\nshould ever find it necessary to search for a few gems of truth amidst\na mass of error. Turning from the pure light to search for these stray\nthoughts in Greek philosophy, _men lost their faith in God, failed to\ngive His word its proper place_, and erelong the living, fruit-bearing\ntree was but an image of its former self, molded in stone.\n\nThat the reader may see that this mingling of truth and error was adopted\nin place of the pure word, he is referred to Neander\u2019s description of\nClement and his quotations of that eminent scholar\u2019s reasoning.[70]\n\n[Sidenote: Clement\u2019s school work]\n\nWithout taking the space necessary to give this quotation, we pass to the\nthought that Clement introduced this Greek philosophy into the school\nhe was teaching, and through his disciples paved the way for the papacy\nin its power. Of the Alexandrian school we read: \u201cWhat was the original\naim of the school itself? Was it at the outset merely an institution for\ncommunicating religious instruction to the heathen, or had there long\nexisted in Alexandria a school for educating teachers for the Christian\nchurch\u2014a sort of theological seminary for the clergy?... We find that\noriginally a single person was appointed by the bishop of Alexandria to\nhold the office of catechist, whose business it was to give religious\ninstruction to the heathen and probably _also to the children of the\nChristians in that place_.... Men were required for this office who\npossessed a perfect acquaintance with the Grecian religion, AND MOST\nESPECIALLY MUST THEY HAVE RECEIVED A PHILOSOPHICAL EDUCATION, SO AS TO\nBE ABLE TO CONVERSE AND TO DISPUTE WITH ANY LEARNED PAGANS, who, after\nlong investigation on other questions, might turn their attention to\nChristianity.\n\n\u201c_It was not enough to teach here, as in other churches, the main\ndoctrines of Christianity...._ WITH THESE ENLIGHTENED CATECHUMENS, it\nwas necessary to go back to the primitive sources of the religion in\nScripture itself, and to seek to initiate them into the understanding of\nit\u2014for such required a faith which would stand the _test of scientific\nexamination_.\u201d[71]\n\nIn order to meet the demands made by pagans and Greek philosophers the\nschool stooped from its exalted position of teaching a wisdom acquired by\nfaith, and substituted a course of study which \u201cwould _stand the test of\nscientific examination_.\u201d\n\n[Sidenote: Clement and higher criticism]\n\nClement, one of the earliest teachers in this school, \u201cpoints out the\nneed of high and rich talents in the holder of the catechetical office\nat Alexandria.\u201d \u201cThe range of instruction imparted by these men,\u201d\nsays Neander, \u201cgradually extended itself, for they were the first who\n... attempted to satisfy a want deeply felt by numbers\u2014the want of a\n_scientific exposition of the faith, and of a Christian_ science.\u201d Here\nis perhaps the best place for one to attribute the change from faith to\na scientific demonstration of the truths of the universe. Here is marked\nthe time, so far as one is able to point it out with definiteness, of\nthe transit from education by faith to education of the senses, from\nthe spiritual to the intellectual and the physical. The fruit and the\nutter folly of the wisdom of the Greek and Egyptian sages (?) of this\nintellectual system are seen in its ripened state in the Dark Ages.\n\n[Sidenote: Christian students fed on pagan ideas]\n\nThe same paragraph in Neander continues: \u201cTo their school were attracted\nnot only those educated pagans, who, having by their teaching been\nconverted to Christianity, and being seized with a desire to devote\nthemselves and all they possessed to its service, chose ... the\nAlexandrian catechists for their guides, but also _those youths_, who,\nhaving been brought up within the Christian pale, were thirsting after a\nmore profound knowledge, in order to prepare themselves for the office of\n_church teachers_.\u201d[72]\n\n[Sidenote: Opposing voices]\n\nThis school did not find its pathway always strewn with roses; for there\nwere church teachers of the primitive class \u201cwho looked chiefly to the\npractical and real, ... and who were in continual dread of a corruption\nof Christianity by the admixture of foreign philosophical elements,\u201d and\nthese offered some opposition to the transit from an education of faith\nin God\u2019s Word to one of scientific investigation and reason.\n\n[Sidenote: Clement\u2019s justification]\n\nThose were days of lively debate, and the defenders of Christian\neducation more than once contended for its principles. \u201c\u2018Thus much,\u2019\nobserves Clement, \u2018I would say to those who are so fond of complaining:\nif the philosophy is unprofitable, still the study of it is profitable,\nif any good is to be derived from thoroughly demonstrating that it is an\nunprofitable thing.\u2019\u201d This argument is indulged in at the present time by\nthose who espouse the cause of modern education, and wish to defend the\nstudy of the classics and the doctrine of evolution.\n\nThe words of Clement in his arguments sound doubly striking, when we\nremember that to-day the feeling that the education of the senses\nwill ultimately tend to the grasping of eternal truth by faith is\njust as firmly held as then, notwithstanding the fact that a careful\ninvestigation shows that this can never be the case, and that the only\navenue to _truth_ is through faith, first, last, and all the time. He\nsays: \u201cPerhaps the latter [philosophy] was given to the Greeks in a\nspecial sense, as preliminary to our Lord calling the Gentiles, since it\neducated them as the law did the Jews, for Christianity; and philosophy\nwas a preparatory step for those who were to be conducted through Christ\nto perfection.\u201d[73]\n\n[Sidenote: Clement lost his faith]\n\nAccordingly, we find Clement perpetually verging toward the gnostic or\nplatonic position. \u201cWith an idea of faith which flowed from the very\nessence of Christianity, there was associated in his mind the still\nlingering notion, derived from the Platonic philosophy, of an opposition\nbetween a _religion of cultivated minds_, and arrived at by the medium of\nscience, and a religion of the many, who were shackled by the senses and\nentangled in mere opinion.\u201d[74]\n\n[Sidenote: Birth of the papacy]\n\nHere is distinctly seen the beginnings of that system of education which\nelevates the few and holds the masses in subjection. Herein lies the\nwellspring of a monarchical government and a papal hierarchy. It was the\npropagation of the system of education introduced into the Alexandrian\nschool by Clement that formed the papacy. We are not surprised to\nread in history of the contest between the churches of Alexandria,\nConstantinople, and Rome. Rome as arbiter was called to decide between\nthe Greek Catholics and the Alexandrians; and from the downfall of both\nher rivals she gained the pontifical throne; but it was only to crown\nthe educational ideas of the Alexandrian school, and sway the world by\nthe enforcement of the principles of that system of instruction _which\nsubstitutes scientific research for faith_.\n\nGod had once called his people out of Egypt; but the church, forsaking\nthe purity of the gospel, returned thither for its education. The\nReformation was its second call, and to-day the third call is sounding.\nHaving followed with some care the ideas first introduced by Clement,\nand finding that the result of the position taken by this teacher was\nthat faith was destroyed and scientific reason substituted, we turn to\nthe further development of this educational idea as advocated by one of\nClement\u2019s most noted pupils and his successor in the Alexandrian school.\nI refer to Origen.\n\n[Sidenote: Origen]\n\nOrigen was born 185 A.D., in Alexandria; he received a most liberal\neducation, and was initiated at an early age into Hellenic science and\nart; the principles of Christianity were instilled into his mind by such\nteachers as Clement of Alexandria.[75] \u201cHe says himself that it was an\noutward motive that first led him to busy himself with the study of\nPlatonic philosophy, and to make himself better acquainted generally with\nthe systems of those who differed from himself. _The moving cause was his\nintercourse with heretics and pagans who had received a philosophical\neducation._\u201d\n\n\u201cAttracted by his great reputation, such persons\u201d came often to him, and\nhe thus defends himself for bestowing his time on the Greek philosophy:\n\u201cWhen I had wholly devoted my time to the promulgation of the divine\ndoctrines, and the fame of my skill in them began to be spread abroad,\nso that both heretics and others, such as had been conversant with the\nGreek sciences, and particularly men from the philosophical schools,\ncame to visit me, it _seemed to me necessary that I should examine the\ndoctrinal opinions of the heretics, and what the philosophers pretended\nto know of the truth_.\u201d[76]\n\nThese facts concerning Origen are given because the argument is\nstrikingly similar to that used by many ministers and teachers of the\npresent day, and because it shows how the Platonic philosophy gained such\na foothold in so-called Christian schools, and grew into the papacy.\n\n[Sidenote: Representatives of three systems]\n\nThere are three individuals who stand as representatives of three\nsystems of education. PLATO personifies heathen philosophy; CHRIST said\nof Himself, \u201cI am the ... truth;\u201d ORIGEN personifies the mixture of the\ntwo,\u2014truth and error,\u2014and hence stands, from an educational standpoint,\nas _the father of the papacy_, which is the mystery of iniquity. It\nbehooves us now to follow carefully the work of this man. After doing so,\none can more readily understand why the beast is represented as having\nseveral heads.[77]\n\n[Sidenote: Faith displaced by speculation]\n\nI quote extensively from Mosheim: \u201cThe principal doctrines of\nChristianity were now explained _to the people_ in their native purity\nand simplicity, without any mixture of abstract reasonings or subtile\ninventions; nor were the feeble minds of the multitude loaded with a\ngreat variety of precepts. But the CHRISTIAN DOCTORS who had applied\nthemselves to the study of letters and philosophy, soon abandoned the\nfrequented paths, and _struck out into the devious wilds of fancy_. The\nEgyptians distinguished themselves in this new method of explaining the\ntruth. They looked upon it as a noble and glorious task to bring the\ndoctrines of celestial wisdom into a certain subjection to the precepts\nof their philosophy, and to make deep and profound researches into the\nintimate and hidden nature of those truths which the divine Saviour had\ndelivered to his disciples. ORIGEN WAS AT THE HEAD OF THIS SPECULATIVE\nTRIBE. This great man, enchanted by the charms of the _Platonic\nphilosophy_, set it up as the test of all religion, and imagined,\nthat the reasons of each doctrine were _to be found in that favorite\nphilosophy, and their nature and extent to be determined by it_. It must\nbe confessed that he handled this matter with modesty and with caution;\nbut he still gave an example to his disciples, the abuse of which could\nnot fail to be pernicious, and under the authority of which, they would\nnaturally indulge themselves without restraint in every wanton fancy.\nAnd so, indeed, the case was; for the disciples of Origen, breaking\nforth from the limits fixed by their master, _interpreted, in the most\nlicentious manner_, the divine truths of _religion according to the\ntenor of Platonic philosophy_. From these teachers the _philosophical or\nscholastic theology_ derives its origin.\u201d[78]\n\n[Sidenote: Beginning of higher criticism]\n\nMosheim says: \u201cOrigen unquestionably stands at the head of the\ninterpreters of the Bible in this century. But with pain it must be\nadded, he was first among those who have found in the Scriptures a\nsecure retreat for all errors and idle fancies. _As this most ingenious\nman could see no possible method of vindicating all that is said in\nthe Scriptures against the cavils of the heretics_ and the enemies\nof Christianity, PROVIDED HE INTERPRETED THE LANGUAGE OF THE BIBLE\nLITERALLY, he concluded that he must expound the sacred volume _in the\nway in which the PLATONISTS WERE ACCUSTOMED TO EXPLAIN THE HISTORY OF\nTHEIR GODS_.\u201d[79]\n\n[Sidenote: Higher criticism is Platonism]\n\nMurdock, in his notes, says: \u201cOrigen perversely turned a large part\nof Biblical history into moral fables and many of the laws into\nallegories. Probably he learned this in the school of Ammonius, which\nexpounded Hesiod, Homer, and the whole fabulous history of the Greeks\nallegorically. The predecessors of Origen, who searched after a mystical\nsense of Scripture, still set a high value on the _grammatical, or\nliteral, sense;_ but he often expresses himself, as if he attached no\nvalue to it. Before him allegories were resorted to, only to discover\npredictions of future events and rules for moral conduct; but he betook\nhimself to allegories _in order TO ESTABLISH THE PRINCIPLES OF HIS\nPHILOSOPHY_ on a Scriptural basis.... His propensity to allegories must\nbe ascribed to the fertility of his invention, _the prevailing custom_\nof the Egyptians, _his education, the instructions he received from his\nteachers_, and the example both of the philosophers, of whom he was an\nadmirer, and of the Jews.... He hoped, by means of his allegories, more\neasily to convince the Jews, to confute the gnostics, and to silence the\nobjections of both. But we must not forget his attachment to that system\nof philosophy which he embraced. _This philosophy could not be reconciled\nwith the Scriptures; ... and therefore the Scriptures must be interpreted\nallegorically_, that they might not contradict his philosophy.... As the\nbody is the baser part of man, so the literal is the less worthy sense\nof Scripture; and as the body often betrays good men into sin, so the\nliteral sense often leads us into error.\u201d\n\n[Sidenote: Here is reason above faith]\n\nMosheim himself tells us how Origen determined when a passage should\nbe interpreted literally and when allegorically: \u201cWhenever the words,\nif understood literally, will afford a valuable meaning, one that is\nworthy of God, useful to men, and accordant with truth and correct\nreason, _then the literal meaning is to be retained_; but whenever the\nwords, if understood literally, will express what is absurd, _or false,\nor contrary to correct reason, or useless, or unworthy of God_, then\nthe literal sense is to be discarded, and the moral and mystical alone\nto be regarded. This rule he applies to every part both of the Old\nTestament and the New.\u201d This reasoning is sufficiently strong for any of\nour modern _higher critics_. If it led directly to the removal of the\nWord of God from the common people of the Middle Ages, because teachers\nadjudged no minds but their own capable of determining whether a certain\npassage should be interpreted literally or allegorically, to what will\nthe same treatment of the Scriptures now lead? And if the disciples of\nOrigen lacking the caution of the great teacher, were led into the gross\nlicentiousness of the heathen, how much of the wickedness of modern\nsociety should be attributed to the spirit of higher criticism, echoed\nfrom the pulpit, and breathed from the schoolroom?\n\n[Sidenote: Minds prepared for the papacy]\n\nMosheim continues: \u201cHe [Origen] assigns two reasons why fables and\nliteral absurdities are admitted into the Sacred Volume. The first is,\nthat if the literal meaning were always rational and good, the reader\nwould be apt to rest in it, and not look after the moral and mystical\nsense. The second is, that fabulous and incongruous representations\noften afford moral and mystical instructions which could not so well be\nconveyed by sober facts and representations.\u201d\n\nPerhaps this is enough to show that scholasticism, or a philosophical\ninterpretation of the Scriptures had its origin in the Christian schools.\nBy this it is plain why these youth became papists, instead of followers\nof the meek and lowly Galilean. There was no other theory which could,\nso effectually as this, have stamped out faith. No other teaching than\nthis same higher criticism could have more truly developed that power\nwhich \u201cspeaketh great words against the Most High, and thinketh to change\ntimes and laws.\u201d It formed the beast in the third century; it is forming\nthe image to the beast in the present century. Students under such\ninstruction had received ample preparation for a belief in the right of\nthe church to interpret Scripture, and a belief in the infallibility of\nthe pope.\n\n[Sidenote: Scholasticism and higher criticism]\n\nWe have seen the origin of two of the streams which, uniting, helped\nswell the torrent of the papacy. There are still other tributaries to\nthis mighty river. Each rises somewhere in heathendom, flows with\na devious course, but finally, as if in accordance with some great\nnatural law, unites with those other currents in forming the mystery of\niniquity. Each stream is an educational principle, opposed in itself\nto Christianity; but instead of being lost in the depths of the main\nchannel, it seems to develop greater power of doing evil, and brings its\nadherents into more complete degradation after the mingling than before.\n\n[Sidenote: Mysticism]\n\nThe third principle which presents itself for analysis is known as\n_mysticism_. Both the teachings of Clement and the scholasticism of\nOrigen exalted reason above faith. Mysticism was advocated by Origen and\nlater by Augustine. It is defined as \u201cthat faculty of reason, from which\nproceeds the health and vigor of the mind, ... an emanation from God into\nthe human soul, and comprehended in it the principles and elements of\nall truth, human and divine.\u201d[80] There is a spark of divinity in every\nman. It is the object of Christian education to develop the image of\nChrist in the human being; but with the mystics, it was maintained that\n\u201csilence, tranquillity, repose, and solitude, accompanied with such acts\nof mortification as might tend to extenuate and exhaust the body, were\nthe means by which the hidden and internal word was excited to produce\nits latent virtues and to instruct men in the knowledge of divine things.\u201d\n\n[Sidenote: Education continues to decline]\n\nIt is not so much with the doctrine as with the results which were\nwrought by the teachings of such doctrine, that we are concerned.\nFrom an adherence to this method of reasoning arose the whole monkish\nsystem; for, says Mosheim, \u201cThis method of reasoning produced strange\neffects, and drove many into caves and deserts, where they macerated\ntheir bodies with hunger and thirst, and submitted to all the miseries\nof the severest discipline that a gloomy imagination could prescribe.\u201d\nEgypt soon swarmed with these fanatics, and the whole history of the\nDark Ages circles around them. They broke the bonds of family affection,\noverturned governments, and seated popes. Draper, speaking of the monks,\nsays: \u201cIt is said that there were at one time in that country [Egypt] of\nthese religious recluses not fewer than seventy-six thousand males and\ntwenty-seven thousand females. With countless other uncouth forms, under\nthe hot sun of that climate they seemed to be spawned from the mud of\nthe Nile.\u201d \u201cFrom Egypt and Syria monachism spread like an epidemic.\u201d \u201cIt\nwas significantly observed that the road to ecclesiastical elevation lay\nthrough the monastery porch, and often _ambition contentedly wore for a\nseason the cowl, that it might seize more surely the miter_.\u201d[81]\n\n[Sidenote: Monks control schools]\n\nWe shall need to study the monastic system as the repositories of\nlearning in the Dark Ages, and therefore give but a passing glance at the\norigin of the order in the doctrine of mysticism. Its evils can not be\nportrayed without a blush, and it was against this system, taking as it\ndid into its clutches the education of the masses, that the Reformation\nthrust its weight. We have seen truth _struggling_ against error. It was\nin the _schools_ of _the early Christians_ that wisdom _by faith_ was\ntaught. It was _into these same schools_ that pagan philosophy crept. It\nwas the teacher who espoused this philosophy, and again a teacher who\nopposed it. Students imbibed the ideas of the leading educators, and\nbecame church teachers. The strongest minds, turning from the Word, and\nthat alone, became expounders of philosophy and the sciences.\n\n[Sidenote: Schools of the Dark Ages]\n\nGradually error prevailed, until in the schools, almost entirely in\nmonastic hands, truth was so covered that D\u2019Aubign\u00e9\u2019s description of\nthe work of the schoolmen of the Dark Ages is striking. He says: \u201cThese\nindustrious artisans of thought had unraveled every theological idea,\nand of all their threads had woven a web, under which it would have\nbeen difficult for more skillful persons than their contemporaries to\nrecognize the truth in its pristine purity.\u201d\n\nIt is not the province of this chapter to deal with theological\ncontroversies in themselves. It is only as these controversies took\npossession of and molded the courses of study in the schools; only as\nthey found their strongest supporters in the persons of teachers, and\nwere carried to the world by students, that our attention is drawn to\nanother line of argument, which, as it were, clenched the work of the\npapacy, and gave it its power over the minds of men.\n\n[Sidenote: Pelagianism taught]\n\nQuoting again from D\u2019Aubign\u00e9: \u201cThe _Pelagian_ doctrine, expelled by\nAugustine from the church when it had presented itself boldly, insinuated\nitself as demi-Pelagianism, and under the mask of the Augustine forms\nof expression. This error spread with astonishing rapidity throughout\nChristendom. The danger of the doctrine was particularly manifested in\nthis,\u2014that by placing goodness without, and not within, the heart, it set\na great value on external actions, legal observances, and penitential\nworks.... Whilst Pelagianism corrupted the Christian doctrine, it\n_strengthened the hierarchy_.... When it laid down a doctrine that man\ncould attain a state of perfect sanctification, it affirmed also that\nthe merits of saints and martyrs might be applied to the church....\nPelagianism multiplied rites and ceremonies.\n\n\u201cBut it was especially by the _system of penance_, which flowed\nimmediately from Pelagianism, that Christianity was perverted. At\nfirst, _penance_ had consisted in certain public expressions of\nrepentance.... By degrees it was extended to every sin, even to the\nmost secret.... Instead of looking to Christ for pardon, through faith\nalone, it was sought for principally in the church through penitential\nworks.... _Flagellations_ were superadded to these practices.... They\naccordingly invented that system of barter celebrated under the title\nof _Indulgences_.... A bull of Clement VII declared it an article\nof faith.... The philosophers of Alexandria had spoken of a fire in\nwhich men were to be purified. _Many ancient_ doctors had adopted this\nnotion; and Rome declared this philosophical opinion a tenet of the\nchurch. _The pope by a bull annexed purgatory to his domain._\u201d[82] \u201cThe\nCatholic Church was not the papacy,\u201d says D\u2019Aubign\u00e9. \u201cThe latter was the\noppressor, the former the oppressed.\u201d Draper tersely defines the papacy\nas \u201cTHE TYRANNY OF THEOLOGY OVER THOUGHT.\u201d\n\n[Sidenote: Summary]\n\nMen departed from the simplicity of a gospel by faith. Reason and\nscientific research took the place of faith in the Word. Education turned\nmen\u2019s minds from God to self, and reason was exalted. The papacy was thus\nformed. If we look for a visible union of the church and the state before\nrecognizing it as the papacy, we shall find ourselves entrapped; _for it\nis the working out of a system of education based on human philosophy\nthat forms the papacy_; and the body which adopts this system of\neducation naturally turns to the state for support.\n\n[Sidenote: Papacy overthrown by Christian education]\n\nIt is because of the truth of this statement that the papacy wields its\ninfluence through its schools; this is why it has always feared a revival\nof learning more than the combined forces of all the armies of the world.\nA death-blow to the papacy can be struck only by introducing a system of\neducation founded upon the teachings of Christ, placing God\u2019s Word as\nguide, and inspiring faith as the one avenue to wisdom.\n\n\n\n\nXI\n\nEDUCATION OF THE MIDDLE AGES\n\n\nThe development of the papacy led directly to the Dark Ages, for \u201cthe\nnoontide of the papacy was the world\u2019s moral midnight.\u201d The papacy\nwas the logical working out of an educational scheme; hence the moral\ndarkness which spread over the world during the prophetic period of\ntwelve hundred and sixty years was due to wrong methods of education.\nPeople do not sink into degradation and sin when properly educated. Truth\nelevates, and, when embodied in man, brings him nearer to his Maker.\nFaith is the ladder by which he climbs, and when that element has been\nlacking in an educational system, the masses have sunk lower and lower.\n\n[Sidenote: Papacy\u2019s tyranny of theology over thought]\n\nMind is a wonderful thing, the most profound study of the universe. It\nwas designed to be free, to grasp the mighty laws of its own Creator,\nand a means was supplied by which that very thing could be done: \u201cIf any\nof you lack wisdom, let him ask of God, ... but let him ask in faith,\nnothing wavering.\u201d\n\nIn order to maintain the supremacy thus gained, it was necessary for the\neducation of the young to lie wholly within the control of the papal\nhierarchy; and it is with their educational institutions and educational\nmethods that we have now to deal. It is hoped that the study of the Dark\nAges will so accentuate the importance of Protestants\u2019 maintaining their\nown schools, that the tendency now so strong in the other direction\nmay receive a check. The education begun in the schools of the early\nChristians has been followed into the monastic institutions of the\nMiddle Ages. The life and power of Christianity departed, and form alone\nremained. It has been said that \u201cpaganism in the garb of Christianity\nwalked into the church,\u201d and it can truthfully be added that _it gained\nadmittance through the schools_.\n\n[Sidenote: Papal primary schools]\n\nIn order to trace carefully the education offered by the papacy,\u2014and that\ncomprised all that was then offered,\u2014the first quotations are concerning\nprimary instruction. Laurie says: \u201cInstruction began about the age of\nseven. The _alphabet_, written on tables or leaves, was learned by heart\nby the children, _then syllables and words_. The first reading-book was\nthe Latin psalter, and this was read again and again _until it could be\nsaid by heart_; and numerous priests, and even monks, were content all\ntheir lives with the mere sound of Latin words, which they could both\nread and recite, but did not understand.\u201d[83]\n\n[Sidenote: Prominence of memory work]\n\nNote carefully that work for these children was almost wholly\n_memory_ work. They were to _learn by heart_ and to _repeat without\nunderstanding_. This was the first step in that great system which binds\nthe minds of the masses to the will of one sovereign mind.\n\n\u201cWriting followed.\u201d \u201cThe elements of arithmetic were also taught, but\nmerely with a view to the calculation of church days and festivals.\u201d[84]\n\n[Sidenote: Early use of Latin]\n\n\u201cLatin was begun very early (apparently immediately after the\npsaltery was known), with the _learning by heart_ of declensions and\nconjugations and lists of vocables. The rule was to use Latin in the\nschool in conversing.... In the eleventh century, if not earlier, Latin\nconversation-books ... were not only read, but, like everything else,\n_learned by heart_.\u201d[85] Their method of studying Latin emphasizes\nthe thought of the formal abstract way of teaching, which tended\nto conservatism and mental subjection. \u201cMemory is the faculty that\nsubordinates the present under the past, and its extensive training\ndevelops a habit of mind that holds by what is prescribed, and recoils\nfrom the new and untried. In short, the educational curriculum that lays\ngreat stress on memorizing, produces a class of conservative people.\u201d[86]\nThe papal schools employed methods which, in themselves, in the course\nof a few generations would develop dependent rather than independent\nthinking; therefore methods are as important as the subject taught.\n\n[Sidenote: Result of universal language]\n\nAgain it is well to remember that there was a deep design in making the\nLatin tongue universal. It was one of the ways by which the papacy kept\nits control of all nations and tongues. Draper explains it thus:\u2014\n\n\u201cThe unity of the church, and, therefore, _its power_, required the use\nof Latin as a sacred language. Through this Rome had stood in an attitude\nstrictly European, and was enabled to maintain a general international\nrelation. It gave her far more power than her asserted celestial\nauthority.... Their officials could pass without difficulty into every\nnation, and communicate without embarrassment with each other, from\nIreland to Bohemia, from Italy to Scotland.\u201d[87]\n\n[Sidenote: Fables and traditions of men]\n\nThe character of the youth was formed, says Painter, from memorizing \u201cthe\n_fables of \u00c6sop_ and collections of maxims and proverbs. After this,\nVirgil was usually the text-book, and was handled in the same style.\u201d\n\n[Sidenote: Studies of Monastic schools]\n\nOf the monastic schools Mosheim says: \u201cIn most of the schools, the\nso-called seven liberal arts were taught. The pupil commenced with\ngrammar, then proceeded to rhetoric, and afterward to logic or\ndialectics. Having thus mastered the Trivium, as it was called, those\nwho aspired to greater attainments proceeded with slow steps through\nthe _Quadrivium_ [a course including arithmetic, music, geometry, and\nastronomy] to the honor of perfectly learned men.\u201d[88]\n\nSays Painter: \u201cSeven years were devoted to the completion of the course\nin liberal arts [the Trivium and the Quadrivium].... Dialectic or logic\nwas based somewhat remotely on the writings of Aristotle. At a later\nperiod, logic was rigidly applied to the development of theology, and\ngave rise to a class of scholars called the schoolmen.... Arithmetic was\nimperfectly taught, importance being attached to the supposed secret\nproperties of numbers. Geometry was taught in an abridged form, while\nastronomy did not differ materially from astrology. The study of music\nconsisted chiefly in learning to chant the hymns of the church.\u201d[89]\n\n[Sidenote: Greater emphasis on logic]\n\nMosheim thus continues his description of the work of the schools in the\neleventh century: \u201cThis course of study, adopted in all the schools of\nthe West, was not a little changed after the middle of this century. For\nlogic, ... having been improved by the reflection and skill of certain\nclose thinkers, and being taught more fully and acutely, acquired such\nan ascendency in the minds of the majority, that they neglected grammar,\nrhetoric, and the other sciences, both the elegant and the abstruse, and\ndevoted their whole lives to dialectics, or to logical and metaphysical\ndiscussions. For whoever was well acquainted with dialectics, or what we\ncall logic and metaphysics, was supposed to possess learning enough, and\nto lose nothing by being ignorant of all other branches of learning....\nIn this age, the philosophy of the Latins was confined wholly to what\nthey called dialectics; and the other branches of philosophy were unknown\neven by name. Moreover their dialectics was miserably dry and barren.\u201d[90]\n\n[Sidenote: Patristical Geography]\n\nThis is sufficient, perhaps, on the use of language and logic, and we\nturn to geography and some of the sciences. Even the children to-day will\nsmile at the teachings of some of the Church Fathers on the subject of\ngeography. Says Draper: \u201cIn the Patristic Geography the earth is a flat\nsurface bordered by the waters of the sea, on the yielding support of\nwhich rests the crystalline dome of the sky. These doctrines were for\nthe most part supported by passages from the Holy Scriptures, perversely\nwrested from their proper meaning. Thus Cosmas Indicopleustes, whose\nPatristic Geography had been an authority for nearly eight hundred years,\ntriumphantly disposed of the sphericity of the earth by demanding of its\nadvocates, how, in the day of judgment, men on the other side of a globe\ncould see the Lord descending through the air!\u201d[91]\n\n[Sidenote: The beneficial work of explorers]\n\nIt was in opposition to such theories, and a hundred absurdities\nconcerning the ocean, the boiling waters of the equator, the serpents\nin the West, etc., that Columbus, De Gama, and other explorers had to\ncontend; and one of the most wonderful effects of the work of these\nnavigators was the thrust given papal education. A wound was then\nreceived which was incurable.\n\nIf, in the mind of the reader, the question arises, Why should the papal\nschools teach such things? simply consider that the whole system of papal\ntheology was intended to make the people feel that the world was the\ncenter of the universe, and that the pope was the center of the world.\nChrist and his position in creation were usurped by the head of the\nchurch. THIS WAS THE PAPACY.\n\n[Sidenote: Modern schools cling to papal methods]\n\nThis could be brought about _only by education_, and could be maintained\nonly as generation after generation was _taught_ from infancy to old age\nto place faith in man, not God. Not only the subjects taught, but the\nmanner of teaching them, served well the purpose of the papacy. Only\nwithin the last few years, comparatively speaking, have our own schools\nseen the necessity of breaking away from some of those relics of the\neducational system of the Dark Ages.\n\n[Sidenote: Detection of wrong methods]\n\nMemory work, pure and simple, has given way in a great measure to\nresearch and experiment, even in the primary grades. The alphabet is no\nlonger driven into the childish mind by the ferule, nor kept there by\nmere force of repetition. The advanced methods in dealing with the mind\nare a step in the right direction. The pity is that educators, while\ngroping for light, while casting off some of the moth-eaten garments of\npast ages, have failed to see the cause of the evil, and deal so largely\nwith results instead of removing the cause. The evil began by renouncing\nthe Scriptures and faith in Holy Writ as a part of education. The spirit\nand power will accompany reform only when these are replaced in their\nproper setting.\n\n[Sidenote: New books]\n\nWhile educators of the world are realizing the need of a change in\nmethods, it is time for them to see also the need of a change in subject\nmatter and text-books. _Protestants_ in particular _should arouse_ to\nthe times. If the study of paganism, instead of Christianity or truth,\nproduced the Dark Ages, and if wrong methods held the minds of men and\nprolonged that darkness, forbidding the shining of the light, it is time\nfor both _methods and material_ to be reconstructed in the schools of\nto-day.\n\n[Sidenote: Science in the papal schools]\n\nWe can with profit notice the attitude of the papal schools toward\nsome of the sciences, taking for example that most practical of modern\nbranches, the science of medicine. What was the work of the physician\nduring the Dark Ages? Draper says: \u201cPhysicians were viewed by the church\nwith dislike, and regarded as atheists by the people, who held firmly to\nthe lessons they had been taught, that cures must be wrought by relics of\nmartyrs and bones of saints, by prayers and intercessions.\u201d[92]\n\n[Sidenote: True healing forsaken]\n\nIt is well to remember that Christ was the Great Physician, healing not\nonly soul maladies, but physical infirmities as well; and to the apostles\nwas given the commission to heal the sick and restore sight to the blind.\nGradually, however, as the power of the gospel in its purity was lost by\nthe substitution of error for truth, the leaders of the church introduced\nmiracle cures, and preached the efficacy of the bones of saints, etc., in\nthe cure of disease. This became popular, and increased throughout the\nDark Ages.\n\n[Sidenote: Medical study discouraged]\n\nDraper describes the fanaticism of the monastic schools, and finally\nassigns a reason for the exclusion from them of the study of physiology\nand anatomy and the science of medicine. \u201cThe body,\u201d he says, \u201cwas under\nsome spiritual charge,\u2014the first joint of the right thumb being in the\ncare of God the Father, the second under that of the blessed Virgin,\nand so on of other parts. For each disease there was a saint. A man\nwith sore eyes must invoke St. Clara, but if it were an inflammation\nelsewhere, he must turn to St. Anthony.... For the propitiation of these\ncelestial beings it was necessary that fees should be paid, and thus the\npractice of imposture\u2014medicine became a great source of profit. In all\nthis there was no other intention than that of extracting money.\u201d[93]\n\n[Sidenote: Doctors in secret]\n\nWhile such was the teachings of the papacy, the Jews and Mohammedans were\nachieving wonderful success, and making discoveries of lasting benefit to\nmankind in Spain and Asia Minor. \u201cBishops, princes, kings, and popes had\neach in private his Hebrew doctor; though all understood that he was a\ncontraband luxury, in many countries pointedly and absolutely prohibited\nby the law. In the eleventh century nearly all the physicians in Europe\nwere Jews.\u201d One reason for this was: \u201cThe church would tolerate no\ninterference with her spiritual methods of treating disease, which formed\none of her most productive sources of gain; and the study of medicine had\nbeen formally introduced into the rabbinical schools.\u201d[94]\n\n[Sidenote: Jewish physicians prohibited]\n\nThe bitter hatred of the papacy toward independence of mind is well\nillustrated in the treatment that the Jewish physicians received from the\npopes. Draper says: \u201cThe school at Salerno was still sending forth its\ndoctors. In Rome, Jewish physicians were numerous, the popes themselves\nemploying them.... At this period Spain and France were full of learned\nJews; and perhaps partly by their exerting too much influence upon the\nhigher classes with whom they came in contact (for the physician of a\nChristian prince was very often the rival of his confessor), and partly\nbecause the practice of medicine, as they pursued it, interfered with the\ngains of the church, the clergy took alarm, and caused to be re-enacted\nor enforced the ancient laws. The Council of Beziers (A.D. 1246) and the\nCouncil of Alby (A.D. 1254) prohibited all Christians from resorting to\nthe services of an Israelitish physician.\u201d[95]\n\n[Sidenote: Hatred of physicians]\n\nTo show that this was a matter which concerned the _schools_, and in\nproof of the statement that papal schools still adhere to formalism,\nmiracle cure, and relic worship, we need only to notice that \u201cthe\nfaculty of Paris [University], awakening at last to the danger of the\ncase, caused, A.D. 1301, a decree to be published prohibiting either\nman or woman of the religion of Moses from practicing medicine upon any\nperson of the Catholic religion. A similar course was pursued in Spain.\nAt this time the Jews were confessedly at the head of French medicine. It\nwas the appointment of one of their persuasion, Profatius, _as regent_ of\nthe faculty of Montpellier, A.D. 1300, which drew upon them the wrath of\nthe faculty of Paris.\u201d\n\n[Sidenote: Jews banished]\n\n\u201cThe animosity of the French ecclesiastics against the Jewish physicians\nat last led to the banishment of all the Jews from France, A.D.\n1306.\u201d[96] The papal universities were unwilling to teach medicine, and\nfinding that the Jewish schools of science were greatly weakening papal\nauthority in France, this race was banished bodily.\n\n[Sidenote: Position of physiology]\n\nComparing this history with the present work of the medical fraternity,\nand especially with that class of medical students whose life work is to\nspread the gospel while relieving the body, one better understands that\nphysiology should be the basis of every educational effort, and the place\nthat it and kindred sciences should occupy in the courses of instruction\npursued by our children, youth, and maturer minds; and also the cause of\nthat spiritual darkness which is even now hanging over the world, and\nfor centuries held Europe in its clutches; but it shall be pierced by\nChristian education.\n\n[Sidenote: Papal method of meeting opposition]\n\nThe papacy, in case of opposition which threatened her authority, had\ntwo methods of procedure. The first was an attempt to annihilate both\nthe trouble and the troublers. Thus she simply banished all Jews from\nFrance that her own universities might not be overshadowed by the light\nof truth. Her second method of procedure was a counter-reformation; that\nis, if a reform in education arose outside the church which threatened\nto undermine her doctrines, it might be met by a partial reform within\nher borders, the reform going only so far as was absolutely necessary to\nsatisfy the cravings of minds that dared think for themselves.\n\n[Sidenote: Papacy can compromise]\n\nIt was not always possible to completely crush a reformation, or the\nreformers; and as was quite often the case in the schools, studies which\ncould not be entirely banished, were taught, but in such a way as best\nto conserve the needs of the church. That medicine, as well as law, was\ntaught in the higher papal schools, can not be denied. Says Mosheim:\n\u201cThe seven liberal arts [The Trivium and the Quadrivium] were gradually\nincluded under the term _philosophy_; to which were added _theology_,\n_jurisprudence_, and _medicine_. And thus these four _faculties_, as they\nare called, were in the next century formed in the universities.\u201d[97]\n\n[Sidenote: Medical study corrupted]\n\nBut in the study of medicine, as in philosophy or law, memory work devoid\nof understanding\u2014the form without the spirit\u2014was the characteristic. As\nthe saints and martyrs in theology had taken the place of the Greek gods\nand goddesses, so in the study of other branches a multitude of pagan\nterms, clothed with what was then known as the \u201cChristian spirit,\u201d was\nmade to satisfy the longing for real mental culture. The simplicity of\nthe gospel was laid aside. What God had revealed was made to appear too\ncomplex for the human mind, and the secret things which are known only\nto God were pried into. In theology, dialectics, or logic, became the\nstudy of endless queries, difficult syllogisms, meaningless quibbles. Men\ndelighted in propounding such questions as, \u201cHow many angels can stand on\nthe point of a needle?\u201d and others prided themselves on the acuteness of\ntheir reasoning powers in arguing such questions. Likewise in medicine,\nthe study of the simple needs of the body and the rational treatment\nof disease was obscured by hundreds of _Latin terms_, and these were\nmemorized to the neglect of the simple philosophy of the science. It is\nwith this multitude of names, hoary with age, and savoring strongly of\ntheir pagan origin, that the student of medicine is still compelled to\ngrapple.\n\n[Sidenote: The Arabs as educators]\n\nThe history of the rise of European universities throws light on the\nattitude of the papacy toward education. While Europe was overspread\nby spiritual and intellectual darkness, God used another people to\ndisseminate truth. When faith in God was lost, and in its place was\nsubstituted that blind faith in man and obedience to the church which is\nknown in European history as the age of faith, learning was propagated\nby the Arabs. That power which had failed to conquer the world by the\nsword, now gained by intellectual culture what the arms of Mohammed and\nhis immediate successors failed to achieve. Spain, while in the hands\nof the Moors, contributed more to European civilization than at any\nother time in her history; and it was as an _educator_ and through the\n_influence of her schools_ that the papacy received its blow from the\nsouth which made her more readily succumb to the revolt of Germany under\nLuther. By the Arabs \u201cflourishing schools were established in all the\nprincipal cities, notably at Bagdad and Damascus in the East, and at\nCordova, Salamanca, and Toledo in the West. Here grammar, mathematics,\nastronomy, philosophy, chemistry, and medicine were pursued with great\nardor and success. The Arabians originated chemistry, discovering\nalcohol, and nitric and sulphuric acids. They gave algebra and\ntrigonometry their modern form; applied the pendulum to the reckoning of\ntime; ascertained the size of the earth by measuring a degree, and made\ncatalogues of the stars.\u201d[98] And all this was done when Europe as a\nwhole was lying in darkness, when the chemist was considered a wizard,\nwhen astronomy was merely astrology, and whatever learning existed was\nformal and spiritless.\n\n[Sidenote: Arabs and papal schools]\n\nBut the discoveries of the Arab teachers could not long remain with them\nalone, and it is with the spread of their ideas through the schools by\nmeans of the students that we are concerned. \u201cFor a time they [the Arabs]\nwere the intellectual leaders of Europe. Their schools in Spain were\nlargely attended by Christian youth from other European countries, who\ncarried back with them to their homes the Arabian science, and through it\nstimulated intellectual activity in Christian [papal] nations.\u201d[99]\n\n[Sidenote: Arabs and universities]\n\nThe specialization of studies such as theology, medicine, or philosophy,\ntogether with the impulse derived from the Mohammedans in Africa and the\nArabs in Spain, led to the establishment of the universities, which were,\nas before stated, composed of four faculties, or colleges. \u201cThey arose\nindependently of both church and state.\u201d The University of Paris \u201cbecame\nthe most distinguished seat of learning in Europe. At one time it was\nattended by more than twenty thousand students.\u201d\n\n[Sidenote: Papacy seized universities]\n\nThe growth of the universities was very rapid, and they threatened\nspeedily to revolutionize the society of Europe and overthrow the papal\nhierarchy. \u201cThe influence and power of the universities were speedily\nrecognized,\u201d says Painter; \u201cand though originally free associations,\nthey were soon brought into relation with the church and the state, by\nwhich they were officially authorized and endowed.\u201d If learning could\nnot be suppressed, then it must be controlled by the church; and the\n\u201cchurch sought to attach them [the universities] to itself, in order to\njoin to the power of faith the power of knowledge. The first privileges\nthat the universities received proceeded from the popes.\u201d \u201cWhile Rome\nwas not the mother, she was yet the nurse of universities.\u201d Scientific\ninvestigation had by this time received such an impulse from youth who\nhad been students in the Arab schools that the church could not hope to\ncrush it. The only hope of the papacy was to so surround the truth with\nfables and mysteries, and to so conduct the schools, that again the\nspirit of progress would be lost in its labyrinthine wanderings through\nempty forms. _Monopoly in education_ works havoc in the same way that a\nmonopoly in commerce leads to oppression. And so it was.\n\n[Sidenote: Character of students]\n\n\u201cThe students led a free and uncontrolled life, seeking and finding\nprotection in their own university authorities even from the civil\npower.\u201d[100]\n\n[Sidenote: Origin of courses and degrees]\n\nYouth from the age of twelve and upward attended these universities,\nmaking it necessary to teach the secondary studies which terminated in\na bachelor\u2019s degree. \u201cBoys ... attended the Parisian university merely\nfor instruction in ... grammar, rhetoric, and dialectic; and after three\nor four years\u2019 study they received the title of Baccalaureus.\u201d \u201cWhen he\nreached ... the age of seventeen or eighteen, he then began the study for\nthe mastership.\u201d[101]\n\nIt will be remembered that the schools established by the early church\nwere marked for the simplicity of their methods, and their singleness\nof purpose. Their object was to educate workers for the spread of the\ngospel. For the accomplishment of this object the course of instruction\nwas arranged, and students were sent forth into the world commissioned\nof God, as were the disciples after their ordination. There was no call\nfor the granting of degrees. These, it is true, were used in the pagan\nschools, and indicated that the receiver had been initiated, after years\nof study, into the hidden mysteries of Greek wisdom. Among the pagans,\nindeed, the principle of degrees and diplomas dated back to the days of\nEgyptian and Babylonian supremacy, where it was indicative of fellowship\nin the grossest forms of licentiousness.\n\nGreece, the country which united the learning of Babylon and the wisdom\nof Egypt, and offered it to Europe in the form of Platonism, naturally\nenough made use of diplomas and degrees. And the fact that her wisdom was\nso complicated in its nature made it necessary to spend long years in\nmastering her sciences.\n\nPaganism, moreover, has but one model for all men; its aim is ever to\ncrush individuality and mold all characters alike. To accomplish this\npurpose the schools arranged their studies in courses, demanding that\neach student should pass over the same ground. This is characteristic of\nall educational systems aside from that one, the true education, which\ncomes from God. If you look to China, you find it there, as it develops\nthe disciples of Confucius; India educates her Brahmans in the same\nmanner; the priests and wise men of Egypt were taught in schools of a\nsimilar type. The Jews had aped the fashion of the pagan world, and it\nwas from this custom that Christ called his disciples. One of the surest\nsigns that the schools established in the days of Christian purity had\nlost the spirit which characterized the apostolic teaching, is the fact\nthat the schools of the Middle Ages had adopted this pagan custom.\n\nStudents were called into the universities when mere boys, and by\nhundreds and thousands were run through the \u201cgrind\u201d which we term \u201ccourse\nof instruction,\u201d and were turned out at the end of ten, twenty, and\nsometimes even forty years with a degree, which, in dignity, corresponded\nto the years spent in completing the course.\n\nThis custom is papal. It is opposed to the very spirit of Christianity;\nand any institution of learning which deigns to accept the approval of\nthe state, while at the same time passing as a Christian institution, is\nnot only linking itself with the papacy, but with paganism as well. Of\nHis followers Christ says, \u201cThey are not of the world, even as I am not\nof the world.\u201d\n\n\u201cOlder students, those especially in the theological faculty, with their\nfifteen or sixteen years\u2019 course of study, achieved in this respect far\ngreater notoriety. At the age of thirty or forty the student at the\nuniversity was still a scholar.\u201d[102] The idea of long courses is not,\nthen, a modern one, and American colleges can truthfully point to the\nuniversity of Paris for the precedent in this respect as in some others.\nIn the granting of degrees another interesting subject is approached.\nLaurie continues: \u201cUp to the middle of the twelfth century, anyone taught\nin the infant universities who thought he had the requisite knowledge....\nIn the second half of the twelfth century, when bishops and abbots, who\nacted, personally or through their deputies, as chancellors of the rising\nuniversity schools, wished to assume to themselves exclusively the right\nof granting the license, ... Pope Alexander III forbade them, on the\nground that the teaching faculty was a gift of God.\u201d[103] This, however,\nmust have been the work of a liberal pope, for earlier,\u2014that is, in\n1219,\u2014\u201cPope Honorius III interfered with the granting of degrees; and in\norder to impose a check on abuses, directed that they should be conferred\nnot by, but by permission of, the archdeacon of the cathedral, and under\nhis presidency.\u201d[104]\n\nThe church had gained control of the universities, and through her\nrepresentative, usually the chancellor, _granted degrees_. Now, in\norder to keep the authority well in her own hands, no one was allowed\nto teach who did not hold a license granted by the university after an\nexamination. Thus the educational _trust_ developed, and the iron hand\nof Rome, though concealed in a silken glove, clinched her victories, and\nstrove to crush all opponents.\n\n[Sidenote: Degrees and the papacy]\n\nOur modern B.S., M.A., LL.D., D.D., etc., were adopted into the\nuniversities at this stage of educational history. \u201cItter informs us,\u201d\nsays Laurie, \u201cthat ... a complete university course was represented by\n_four degrees_\u2014_bachelor_, _master_, _licentiate_, and finally _doctor_,\nwhich last was usually taken at the age of thirty or thirty-five.\u201d\n\u201cThe next development of the degree system was the introduction of the\n_grades of bachelor_ and _master_, or licentiate, into each of the higher\nfaculties\u2014theology, law, and medicine. Thus a man who had finished his\npreliminary art studies, generally at the age of twenty-one, and wished\nto specialize in theology, medicine, or law, had to pass through the\nstages of _bachelor_ of theology, or of medicine, or of law, and then of\n_master_ or licentiate, before he obtained the title of _doctor_. The\n_bachelorship_ of medicine or law was reached in three years, of theology\nin seven. Four years\u2019 further study brought the _doctor\u2019s degree_.\u201d[105]\n\u201cThe conferring of degrees was originated by a pope.\u201d[106] The\neducational monopoly appeared quite complete; and having gained the form\nof godliness and the civil power, the old scheme of killing the life and\nsubstituting those things which would recognize the papal hierarchy, were\nagain introduced. Leading educators are awakening to the true situation.\nChristian education alone can deliver.\n\n[Sidenote: Form had replaced the life]\n\n\u201cThe moral tone of the universities was low,\u201d says Painter; \u201cthere were\nbrawls, outbreaks, and abominable immoralities. \u2018The students,\u2019 say\nthe Vienna statutes, \u2018shall not spend more time in drinking, fighting,\nand guitar playing than at physics, logic, and the regular courses\nof lectures; and they shall not get up public dances in the streets.\nQuarrelers, wanton persons, drunkards, those that go about serenading at\nnight, or who spend their leisure in following after lewd women; thieves,\nthose that insult citizens, players at dice\u2014having been properly warned\nand not reforming, besides the ordinary punishment provided by law for\nthose misdemeanors, shall be deprived of their academical privileges and\nexpelled.\u2019 These prohibitions give us a clear insight into university\nlife of the time, for it was not worse at Vienna than at Paris and\nelsewhere.\u201d[107]\n\nCould some of those medieval students be resurrected and placed in some\nof the universities of the nineteenth century, they might feel quite at\nhome, not only as far as courses of study and the granting of degrees is\nconcerned, but in revelings, parties, etc., judging from the reports\nof the hazing, drinking, and general carousing of the students in our\nuniversity towns.\u201c[108] The conduct of students is the reflex of the\ninstruction given. It is not, therefore, to be wondered at that the\ninstruction of the universities, containing as it did the form without\nthe life, should fail to develop stability of character in its students.\n\n\u201cThe true Catholic attitude to all investigation was, and is, one\nadmitting of great advances in every department of learning, while\nchecking all true freedom of thought.\u201d[109]\n\nThe _North American Review_ for October, 1842, expresses in concise\nlanguage the relation of students and schools to the general government\nand consequent state of society. It says: \u201cIn the colleges is determined\nthe character of most of the persons who are to fill the professions,\nteach the schools, write the books, and do most of the business of\nlegislation for the whole body of the people. The general direction of\nliterature and politics, the prevailing habits and modes of thought\nthroughout the country, are in the hands of men whose social position\nand early advantages have given them an influence, of the magnitude and\npermanency of which the possessors themselves are hardly conscious.\u201d\n\nRecognizing this fact, the papacy controlled the education of the Middle\nAges, and is to-day seeking to do the same thing. Luther and other\nreformers, also recognizing this fact, sought to overthrow the tyranny of\nthe papacy by establishing new schools where freedom of thought would be\nfostered through faith in God\u2019s Word.\n\n[Sidenote: Work for Protestants to-day]\n\nProtestants to-day, looking upon the system of education as it now\nexists, and tracing there the same long courses in the classics and the\nsciences; the same degrees granted in a manner similar to the Dark Ages,\nthe text-book containing the same theories, the same terms, the same\ndoctrines of philosophy; the same tendency toward monarchism, or the\nmonopoly of education by certain universities, and through them by the\nsame power that has borne sway, should, for the sake of their government,\nand for the sake of their faith, establish schools of their own. As the\npapacy, by the subjection of thought, builds up a monarchy in place of\ndemocracy; as she in the same way overthrows faith in God, substituting\nfaith in man or the church, so _Protestant schools should educate\nchildren_ in the pure principles of that gospel freedom which recognizes\nthe equality of every man in the sight of heaven, and makes it possible\nfor the government to be of, for, and by the people by developing the\nChristian character through faith in Jesus Christ.\n\n\n\n\nXII\n\nTHE SIXTEENTH CENTURY REFORMATION AN EDUCATIONAL REFORM\n\n\nWhile following the history of education through the Dark Ages, we have\noften been compelled to recognize that an influence was at work slowly\nbut surely undermining the structure which the papacy was, with the\ngreatest perseverance, erecting, and which that power purposed should\nwithstand all the attacks brought against it. The papacy had calculated\nwell; it had, in absorbing the educational system of the times, laid its\nhand on the very tap-root of society, and, in its education as well as in\nits doctrines, woven about the human race meshes which only the Prince of\nheaven could rend with the sword of eternal truth.\n\n[Sidenote: Secret of papal strength]\n\nNever has the world seen such an enduring system as the papacy. Patterned\nso nearly after the truth of God, and resembling so closely, both in\nchurch government and educational principles, the plan delivered to\nthe chosen nation, that only an expert, guided by the Spirit of truth,\ncould judge between the true and the counterfeit, it had, as had the Jews\nbefore them, replaced the life by the mere form. Nevertheless, so firmly\nlaid was the foundation, and so substantially built were the walls, that\nfor centuries it baffled all attempts at overthrow.\n\nThis structure had as its foundation an _educational system_; the mortar\nwhich held the bricks in the wall was _educational methods_, and should\nthe building fall, the foundation itself must be attacked.\n\nAs a civil power, the papacy was periodically attacked by ambitious\nkings and princes; but these shocks scarcely disturbed the serenity of\nthe papal head, so firm was his throne. The sword of the Mohammedans was\nbroken at Tours; and the Crescent, instead of advancing to the full by\nencircling the Mediterranean, waned as its light receded to the shores of\nAfrica and the west of Asia.\n\n[Sidenote: The revival of learning]\n\nWhat the Turk could not do by force of arms, he did in another way. In\n1453 Constantinople fell into the hands of the calif, yet this did not\naffect the strength of the papal hierarchy. But as the Turk came into\nGreece, Greek art and literature fled to Italy. Here is the attack\non the papacy which came from the east. Painter says: \u201cThe revival\nof classical learning, which had its central point in the downfall\nof Constantinople in 1453, exerted a favorable influence. It opened\nthe literary treasures of Greece and Rome, provided a new culture\nfor the mind, awakened dissatisfaction with the scholastic teaching\nof the church, and tended to emancipate thought from subjection to\necclesiastical authority.\u201d[110] The taking of Constantinople did still\nmore toward hastening the Reformation. Venice had controlled the commerce\nof the eastern Mediterranean, but Turkish supremacy in those waters\ntransferred that power to her rival, Genoa, on the other side of Italy;\nand from this latter center began the search for a western passage to the\nEast Indies which led to the accidental discovery of America.\n\n[Sidenote: Greek classics]\n\nAgain, \u201cThe revival of learning was so intimately related to the\nReformation, and to the educational advancement dating from that time,\nthat it calls for consideration in some detail. It had its origin in\nItaly.... Eager scholars from England, France, and Germany sat at the\nfeet of Italian masters, in order afterward to bear beyond the Alps the\nprecious seed of the new culture.\u201d[111] However, this Greek culture, or\nnew learning, was nothing more nor less than a revival of the study of\nGreek paganism. Notwithstanding that fact, a life and enthusiasm attended\nits study which drew students from the papal universities, and induced\nmen to travel hundreds of miles for the sake of sitting at the feet of\nmasters of the Greek classics.\n\nThis was the attempted reform of the papacy made by classic literature.\nIts results can not but interest us. Painter further says: \u201cThe revival\nof letters produced different results in different countries. Everywhere\nit contributed to the emancipation of the human mind, but in Italy it\ntended strongly to paganize its adherents.\u201d\n\nBear in mind that the classics were attempting to reform the papacy. Here\nwas the result in Italy. Italian schools undoubtedly needed reforming,\nfor the words of Luther describing German schools are applicable to all\npapal institutions. Of these he said: \u201cWhat have they been taught in the\nuniversities and convents, but to become blockheads? A man has studied\n_twenty_, _forty_ years, and has learned neither Latin nor German.\u201d But\nas much as reform was needed, Greek classics \u201cin Italy tended strongly\nto paganize its adherents.\u201d We can not look for the classics, then, to\nChristianize the Italian papists.\n\n[Sidenote: Greek in German schools]\n\nBut while \u201cin Italy the new learning became a minister of infidelity, in\nGermany [it became a minister] of religion.\u201d Why this difference? The\nwork of Erasmus, Luther, and Melancthon, as they introduced the study\nof the Greek and Hebrew Scriptures into the German schools, will answer\nwhy. The Italians studied the Greek classics for the _thought_, and it\npaganized its adherents; the Germans studied the Greek New Testament,\ntranslating it into the mother tongue, and it became one of the greatest\nhelps in the spread of the Reformation of the sixteenth century.\n\nSo much for the attempted reform by Greek classics. They played their\npart, but they could not overthrow the papacy; and why should we expect\nit when papal education was, in the first place, built upon those same\nclassics and the philosophy of Greek writers?\n\n[Sidenote: Papacy and Arab education]\n\nWe now turn to the southern attack upon the papal system. This was also\nan educational attack. Already we have seen the Arab schools in Spain.\nBefore the eleventh century Christian youth attended these schools,\ntaking across the Pyrenees the science of the Moors. The papacy quailed\nbefore this attack, and in order to lessen its force, the sciences of the\nArabs were adopted in the papal universities. This, as we have already\nseen, was done in medicine and mathematics. But again the form was\nretained without the life. France, because of her jealousy of the Jewish\nphysicians, through the influence of the University of Paris, banished\nevery Jew from her borders. A _scientific attack could not overthrow the\npapacy_.\n\n[Sidenote: Science and discovery of America]\n\nHowever, the Moors went quietly on in their scientific discoveries; and\nwhen the fall of Constantinople closed the eastern route to the Indian\nOcean, and Genoa wanted a western route, Spain was prepared to offer\nsailors the necessary charts and maps, compasses, and other mariners\u2019\ninstruments. Her astronomical studies, celestial maps, and measurements\nof the degrees on the earth\u2019s surface encouraged voyages both to the\nsouth and west, in direct contradiction to the theories of the patristic\ngeographies. When Columbus asked aid at the Spanish court to fit vessels\nfor the tour across the Atlantic, it is strange to note that the wife of\nthe king of Spain, who took from the Moors the keys of Granada, and drove\nthe Arab and his learning out of Europe, was the same woman who pledged\nher jewels to this man,\u2014a man, who, dependent upon Arabic scientific\ninvestigation, discovered a world where those same truths might be\nplanted, and mature untrammeled by papal tyranny. I say this was more\nthan a coincidence. The hand of God was in it; and, as D\u2019Aubign\u00e9 says:\n\u201cHe prepares slowly and from afar that which he designs to accomplish. He\nhas ages in which to work.\u201d\n\n[Sidenote: Science and the Reformation]\n\nWhile scientific knowledge could not overthrow the papacy, it had its\npart to play along with the classics. When men were spiritually dead, and\nthe Word of God was hidden, minds were freed from papal thraldom by the\nwork of the scientist and the classical student. Bear in mind, however,\nthat the classics helped only as they offered the Scriptures; and science\nhelped only as it opened men\u2019s minds to the reception of the truths of\nGod\u2019s Word. Mighty forces were at work: the earth itself must be moved,\nand the fulcrum whereon rested the lever by which it was to be turned in\nits orbit was the throne of God, and the _Word of the Eternal was the\nmoving power_. Men, weak in themselves but resolute in purpose, were the\ninstruments in the hand of God to accomplish a task which ages had waited\nfor, and principalities and powers in heavenly places had longed to see.\n\n[Sidenote: Reformation and education]\n\nThe Reformation was not the work of a year, nor yet of one man, even\nin Germany. It was the gradual work of a system of education, and that\nsystem was the same as had formerly been given to Israel, as had been\nexemplified and amplified in the life of Christ, and was at the time of\nthe Reformation to be revealed, little by little, as men\u2019s minds, long\ndarkened by oppression, were able to grasp it.\n\n[Sidenote: Forerunners of the Reformation]\n\nAgricola, known as the father of German humanism, was one of the earliest\nreformers, and his attitude as a teacher and his expressions concerning\neducation prove the fact that the Reformation began in the educational\ninstitutions. This man was for a time \u201ca pupil of Thomas \u00e0 Kempis;\nhe passed several years at the university of Louvain; subsequently he\nstudied at Paris, and afterward in Italy,\u201d so that he was well acquainted\nwith the institutions of the day. He became a teacher at Heidelberg. At\nthe age of forty-one he began the study of Hebrew, in order to read the\nHebrew Bible.\n\n[Sidenote: Agricola\u2019s ideas of the school]\n\nHe was urged to take charge of a school at Antwerp, but refused,\nexpressing his opinion of the school in this advice sent to the\nauthorities: \u201cIt is necessary to exercise the greatest care in choosing\na director for your school. Take neither a theologian nor a so-called\nrhetorician, who thinks he is able to speak of everything without\nunderstanding anything of eloquence. Such people make in school the same\nfigure, according to the Greek proverb, that a dog does in a bath. It is\nnecessary to seek a man resembling the ph\u0153nix of Achilles; that is, who\nknows how to teach, to speak, and to act at the same time. IF YOU KNOW\nSUCH A MAN, GET HIM AT ANY PRICE; for the matter involves the future of\nyour children, whose tender youth receives with the same susceptibility\nthe impress of good and of bad examples.\u201d\n\n[Sidenote: Recognizes errors of papal system]\n\nHis ideas concerning methods were as clear as those expressed on the\nsubject of schools and the character of the teacher. He was evidently\nable to see things in advance of his age, and in the spirit of a seer can\ntruthfully be classed with the forerunners of the Reformation. In another\nletter he writes: \u201cWhoever wishes to study with success must exercise\nhimself in these three things: in getting clear views of a subject; in\nfixing in his memory what he has understood; and in producing something\nfrom his own resources.\u201d Each of the three things specified cuts directly\nacross the methods employed in papal schools, and which were so necessary\nto the stability of that hierarchy. This was the beginning of the\nReformation as seen in education.\n\n[Sidenote: Thought versus mere form]\n\nOne more quotation from Agricola\u2019s letter emphasizes the thought that\nschools were then conducted where dry form and abstract memory work were\ngiving place to thought,\u2014original thought. \u201cIt is necessary,\u201d he says,\n\u201cto exercise one\u2019s self in composition; when we have produced nothing,\nwhat we have learned remains dead. The knowledge that we acquire ought\nto be like seed sown in the earth, germinating and bearing fruit.\u201d[112]\n\n[Sidenote: Reuchlin advises teaching the Bible]\n\n_Reuchlin_, one of Melancthon\u2019s teachers, recognized the best means of\nwinning opponents to the truth, and said: \u201cThe best way to convert the\nIsraelites would be to establish two professors of the Hebrew language\nin each university, who should teach the theologians to read the Bible\nin Hebrew, and thus refute the Jewish doctors.\u201d The fact that such a\nposition exposed Reuchlin to violent opposition from the monks and papal\nteachers shows that he rightly divined the remedy for papal oppression;\nand it is significant of an approaching reformation when he thus\nrecommends that the Bible be placed in the universities for study by\ntheologians.\n\nThere is a rift in the clouds, and ere long the sun will appear. But \u201cmen\nloved darkness rather than light.\u201d Why?\n\n[Sidenote: Erasmus]\n\nErasmus, recognized by all as a reformer, did his work by the publication\nof the New Testament in Greek. \u201cThe work was undertaken in the interests\nof a purer Christianity.\u201d \u201cIt is my desire,\u201d he said, \u201cto lead back\nthat cold dispute about words called theology to its real fountain.\nWould to God that this work may bear as much fruit to Christianity as\nit has cost me toil and application.\u201d Here was a direct thrust at the\nstudy of dialectics in the universities. The meaningless disputes which\nconstituted the course in theology was, by Erasmus, to be replaced by the\nliving word of God. The Reformation drew nearer, and the papacy shuddered\nat the prospect. Gradually the Spirit was returning, and this is seen\nmore and more as we take up the life of Luther. The highway had been\ncleared by such forerunners as have already been mentioned.\n\n[Sidenote: Protestantism fosters education]\n\n\u201cThe fundamental principles of Protestantism are favorable to education,\u201d\nsays Painter.[113] \u201cWith the Scriptures and his conscience for guides,\nevery man is elevated to the freedom and dignity of ordering his own\nreligious life. The feeling of individual responsibility is awakened,\nand the spirit of inquiry fostered. Intelligence becomes a necessity.\n_The Bible must be studied; teachers must be provided; schools must be\nestablished. PROTESTANTISM BECOMES THE MOTHER OF POPULAR EDUCATION._\u201d\n\nAgain the same author says: \u201cIt [Christianity] does not withdraw man from\nthe ordinary callings and relations of life; it makes him a steward of\nGod in the world, and exalts his daily labors in the household, in the\nschoolroom, in the workshop, on the farm, into a divine service. The\nProtestant view restores nature, as a subject of investigation, to its\nrights. The whole circle of knowledge\u2014whatever is elevating, whatever\nprepares for useful living\u2014is held in honor. _Primary and secondary\nschools_ are encouraged; the best methods of instruction, based upon\na study of man\u2019s nature and not upon the interests of the church, are\nsought out. Protestantism is a friend of universal learning.\u201d One French\nscholar says: \u201cThe Reformation contracted the obligation of placing\neveryone in a condition to save himself by reading and studying the\nBible. Instruction became then the first of the duties of charity; and\nall who had charge of souls, from the father of a family to the sovereign\nof the state, were called upon ... to favor popular education.[114]\u201d\n\n[Sidenote: Luther an educator]\n\nIt is no wonder, then, that much of Luther\u2019s time and ambition was spent\nin the cause of education. \u201cThe necessities of the Reformation gave\nLuther,\u201d says Painter, \u201can intense interest in education. The schools\nof the time, already inadequate in number and defective in method, were\ncrippled during the early stages of the Reformation by the excited and\nunsettled condition of society. A new generation was growing up without\neducation. _The establishment of schools became a necessary measure for\nthe success and permanence of the Reformation._ The appeal had been made\nto the Word of God, and it was necessary to teach the masses to read\nit. Preachers and teachers were needed for the promulgation and defense\nof the gospel.... As early as 1524, Luther made an appeal of marvelous\nenergy to the authorities of the German cities for the establishment of\nschools. If we consider its pioneer character, in connection with its\nstatement of principles and admirable recommendations, the address must\nbe regarded the most important educational treatise ever written.\u201d[115]\nGod had trained him for his position.\n\n[Sidenote: Luther\u2019s plea for schools]\n\nHere are the words of the Reformer. Judge for yourselves if they should\nnot voice the sentiment of every true Protestant to-day! \u201cHe wrote,\u201d says\nD\u2019Aubign\u00e9, \u201cto the councilors of all the cities of Germany, calling upon\nthem to found Christian schools.\u201d \u201cDear sirs,\u201d said Luther, \u201cwe annually\nexpend so much money on arquebuses, roads, and dikes, why should we not\nspend a little to give one or two schoolmasters to our poor children? God\nstands at the door and knocks; blessed are we if we open to him! Now the\nWord of God abounds. O my dear Germans, buy, buy, while the market is\nopen before your houses. The Word of God and His grace are like a shower\nthat falls and passes away. It was among the Jews; but it passed away,\nand now they have it no longer. Paul carried it into Greece; but in that\ncountry also it has passed away, and the Turk reigns there now. It came\nto Rome and the Latin empire; but there also it has passed away, and Rome\nnow has the pope. O Germans, do not expect to have this Word forever. The\ncontempt that is shown to it will drive it away. For this reason let him\nwho desires to possess it lay hold of it and keep it.\n\n\u201cBUSY YOURSELVES WITH THE CHILDREN; for many parents are like ostriches,\nthey are hardened toward their little ones, and, satisfied with having\nlaid the egg, they care nothing for it afterward.... The true wealth of\na city, its safety, and its strength, is to have many learned, serious,\nworthy, well-educated citizens. And whom must we blame, because there are\nso few at present, except your magistrates who have allowed your youth to\ngrow up like trees in a forest?\u201d[116]\n\nD\u2019Aubign\u00e9 says truly: \u201cIt was not the public worship alone that the\nReformation was ordained to change. The school was early placed beside\nthe church, and these two great institutions, so powerful to regenerate\nthe nations, were equally reanimated by it. _It was by a close alliance\nwith learning that the Reformation entered into the world; in the hour\nof its triumph it did not forget its ally._\u201d[117] Luther \u201cfelt that\nto strengthen the Reformation IT WAS REQUISITE TO WORK ON THE YOUNG,\nTO IMPROVE THE SCHOOLS, and to propagate throughout Christendom the\nknowledge necessary for a profound study of the Holy Scriptures. THIS WAS\nONE OF THE RESULTS.\u201d[118]\n\n[Sidenote: Schools strengthen the church]\n\nPainter, describing the educational work of the great Reformer, says:\n\u201cWith Luther, education was not an end in itself, but a means to more\neffective service in church and state. If people or rulers neglect the\neducation of the young, they inflict an injury upon both the church and\nstate; _they become ENEMIES OF GOD AND MAN_; they advance the cause\nof Satan, and bring down upon themselves the curse of heaven. This\nis the fundamental thought that underlies all Luther\u2019s writings upon\neducation.\u201d[119]\n\n[Sidenote: Schools not appreciated]\n\nLuther expresses his views briefly in these words: \u201cThe common man does\nthink that he is under obligation to God and the world to send his son\nto school. Everyone thinks that he is free to bring up his son as he\npleases, no matter what becomes of God\u2019s word and command. Yea, even our\nrulers act as if they were exempt from the divine command. No one thinks\nthat God has earnestly willed and commanded that children be brought up\nto his praise and work\u2014a thing that CAN NOT BE DONE WITHOUT SCHOOLS. On\nthe contrary, everyone _hastens with his children after worldly gain_.\u201d\nLuther\u2019s words ringing down the centuries must be echoed by all true\nProtestants to-day. Where are the men with the courage of educational\nreformers?\n\n[Sidenote: Luther\u2019s educational plans]\n\n\u201cLuther did not concern himself about the education of the clergy only,\nit was his desire that knowledge should not be confined to the church;\nhe proposed extending it to the laity, who hitherto had been deprived of\nit.... He emancipated learning from the hands of the priests, who had\nmonopolized it, like those of Egypt in times of old, and put it within\nthe reach of all.\u201d[120] Luther grasped with wonderful clearness the real\nmeaning of Christian education, and there is scarcely a phase of it which\nhe has left untouched.\n\n[Sidenote: Luther\u2019s methods a model]\n\n\u201cIf we survey,\u201d says Dittes, \u201cthe pedagogy of Luther in all its extent,\nand imagine it fully realized in practice, what a splendid picture the\nschools and education of the sixteenth century would present! We should\nhave courses of study, text-books, teachers, methods, principles, and\nmodes of discipline, schools and school regulations, that could serve as\nmodels for our own age.\u201d\n\n[Sidenote: Luther\u2019s ideals of teachers]\n\nThe Reformer writes: \u201cWhere would preachers, lawyers, and physicians\ncome from if the liberal arts were not taught? From this source must\nthey all come. This, I say, no one can ever sufficiently remunerate the\nindustrious and pious teacher that faithfully educates.... Yet people\nshamefully despise this calling among us, as if it were nothing, and\nat the same time they pretend to be Christians! If I were obliged to\nleave off preaching and other duties, there is no office I would rather\nhave than that of school-teacher; for I know that this work is, with\npreaching, the most useful, greatest, and best; and I do not know which\nof the two is to be preferred. For it is difficult to make old dogs\ndocile, and old rogues pious, yet that is what the ministry works at, and\nmust work at in great part, in vain; but young trees, although some may\nbreak, are more easily bent and trained. Therefore, let it be one of _the\nhighest virtues on earth faithfully to educate the children of others who\nneglect it themselves_.\u201d[121]\n\n[Sidenote: Germany established schools]\n\nGermany was aroused. \u201cIn 1525 he was commissioned by the Duke of\nMansfield to establish two schools in his native town, ... one for the\nprimary and the other for secondary instruction.\u201d They were not conducted\nafter the manner of papal schools, differing only in the fact that the\nteacher was a Protestant. \u201cBoth in the course of study and in the methods\nof instruction these schools become models after which many others were\nfashioned.... In a few years the Protestant portion of Germany was\nsupplied with schools. They were still defective, ... but, at the same\ntime, they were greatly superior to any that had preceded them. Though no\ncomplete system of popular instruction was established, the foundation\nfor it was laid. To this great result, Luther contributed more than any\nother man of his time; and _this fact makes him the leading educational\nreformer of the sixteenth century_.\u201d[122]\n\n[Sidenote: No compromise]\n\nThe changes wrought by Luther were not mere superficial, formal changes;\nbut as the Reformation, as a religious movement, struck a death-blow to\nthe papacy, viewed as an educational movement, it is found to have cut\ndirectly across the established methods of popular education. It meant\na change in the _courses_, a different idea of _graduation_, a change\nin _text-books_, in _methods of teaching_, _methods of study_, and\n_character of the teachers_.\n\n[Sidenote: Value of nature study]\n\nHe was perhaps the first of the reformers to recognize the value of\nnature study. He once said: \u201cWe are at the dawn of a new era; for we are\nbeginning to recover the knowledge of the external world that we have\nlost since the fall of Adam. Erasmus is indifferent to it; he does not\ncare to know how fruit is developed from the germ. But by the grace of\nGod, we already recognize in the most delicate flower the wonders of\ndivine goodness and the omnipotence of God. We see in His creatures the\npower of His word. He commanded, and the thing stood fast. See that force\ndisplay itself in the stone of a peach. It is very hard, and the germ\nthat it incloses is very tender; but, when the moment has come, the stone\nmust open to let out the young plant that God calls into life.\u201d[123] It\nmay at first seem strange that the bold, brave man who aroused the world\nby his theses nailed to the church door, should have a character to\nwhich the gentleness of nature made such a strong appeal. But Luther was\na true preacher in that he was a teacher. What wonder that his work was\nenduring! It stands close beside the life-work of his Master, Jesus,\u2014the\nTeacher sent of God.\n\n[Sidenote: Melancthon, Luther\u2019s companion in education]\n\nBefore carrying the work of Luther further, it is necessary to introduce\na new character, born, it would seem, at a moment when his special mental\nqualities were most needed and fitted by heaven to stand by Luther\u2019s side\nas an aid and as a comfort in the mighty storm through which he must\npass. I refer to Melancthon; God chose him as a _teacher_, and imparted\nto him, in a wonderful degree, that gift of the Spirit. A few extracts\nfrom D\u2019Aubign\u00e9 will show clearly how he was guided into the paths of the\nReformation, there to become one of the greatest workers for that cause.\n\nHe was born in 1497; hence, when Luther began his work in 1517,\nMelancthon was a youth of twenty. \u201cHe was remarkable for the excellence\nof his understanding, and his facility in learning and explaining what\nhe had learnt.\u201d \u201cMelancthon at twelve years of age went to the University\nof Heidelberg, ... and took his bachelor\u2019s degree at fourteen.\u201d \u201cIn 1512,\nReuchlin [the reformer referred to on a previous page] invited him to\nTubingen.... The Holy Scriptures especially engaged his attention....\nRejecting the empty systems of the schoolmen, he adhered to the plain\nword of the gospel.\u201d[124]\n\nErasmus wrote: \u201cI entertain the most distinguished and splendid\nexpectations of Melancthon. God grant that this young man may long\nsurvive us. He will entirely eclipse Erasmus.\u201d\n\n[Sidenote: Melancthon teaches]\n\n\u201cIn 1514 he was made doctor of philosophy, and then began to teach. He\nwas seventeen years old. The grace and charm that he imparted to his\nlessons formed the most striking contrast to the tasteless method which\nthe doctors, and above all, the monks, had pursued till then.\u201d\n\n[Sidenote: Melancthon goes to Wittemberg]\n\nFrederick applied to Erasmus and Reuchlin for an instructor for the\nUniversity of Wittemberg. Melancthon was recommended. Reaching the\nuniversity, he did not make the most favorable impression on Luther and\nother professors, \u201cwhen they saw his youth, his shyness, and diffident\nmanners.\u201d After his opening address, however, Luther and others became\nhis ardent admirers. Luther wrote: \u201cI ask for no other Greek master. But\nI fear that his delicate frame will be unable to support our mode of\nliving, and that we shall be unable to keep him long on account of the\nsmallness of his salary.\u201d\n\nThe spirit of Christianity and of Christian education had drawn two\nsouls together, and the success of the work from this time on depended\nlargely upon this union. Says D\u2019Aubign\u00e9: \u201cMelancthon was able to respond\nto Luther\u2019s affection. He soon found in him a kindness of disposition, a\nstrength of mind, a courage, a discretion, that he had never found till\nthen in any man.... We can not too much admire the goodness and wisdom\nof God in bringing together two men so different, and yet so necessary\nto one another. Luther possessed warmth, vigor, and strength; Melancthon\nclearness, discretion, and mildness. Luther gave energy to Melancthon;\nMelancthon moderated Luther. They were like substances in a state of\npositive and negative electricity, which mutually act upon each other.\nIf Luther had been without Melancthon, perhaps the torrent would have\noverflowed its banks; Melancthon, when Luther was taken from him by\ndeath, hesitated, and gave way, even where he should not have yielded.\u201d\n\nShould you question why I thus dwell upon the life and character of\nMelancthon, I reply, Because from this union of two souls flowed the\ngreat educational reform of the sixteenth century. The two did what\nneither could have done alone; and the study of their lives alone reveals\nthe secret of success in Christian education to-day.\n\n[Sidenote: Melancthon revolutionizes Wittemberg]\n\nIt was a notable day to Wittemberg when Melancthon arrived. \u201cThe\nbarrenness that scholasticism had cast over education was at an end. A\nNEW MANNER OF TEACHING AND OF STUDYING BEGAN WITH MELANCTHON. \u2018Thanks to\nhim,\u2019 says an illustrious German historian, \u2018Wittemberg became the school\nof the nation.\u2019\u201d\n\n[Sidenote: Papal education dropped]\n\n\u201cThe zeal of the teachers [Luther and Melancthon] was soon communicated\nto the disciples. It was decided to reform the method of instruction.\nWith the electors\u2019 consent, CERTAIN COURSES THAT POSSESSED MERELY\nSCHOLASTIC IMPORTANCE WERE SUPPRESSED; and at the same time the study\nof the classics received a fresh impulse. [Remember, however, that this\nstudy of the classics was the Greek and Hebrew Scriptures.] THE SCHOOL\nAT WITTEMBERG WAS TRANSFORMED, AND THE CONTRAST WITH OTHER UNIVERSITIES\nBECAME DAILY MORE STRIKING.\u201d[125]\n\n[Sidenote: Result of changes]\n\nThe results of these changes were no less marvelous than the changes\nthemselves. The author last quoted says: Wittemberg \u201cflourished daily\nmore and more, and was eclipsing all the other schools. A crowd of\nstudents flocked thither from all parts of Germany to hear this\nextraordinary man, whose teaching appeared to open a new era in religion\nand learning. These youths, who came from every province, halted as soon\nas they discovered the steeples of Wittemberg in the distance; they\nraised their hands to heaven, and praised God for having caused the light\nof truth to shine forth from this city, as from Zion in times of old, and\nwhence it spread even to the most distant countries. A life and activity,\ntill then unknown, animated the university.\u201d\n\nSuch a school did not call together a class of students careless in habit\nand listless in study; for the fare, as before noted, was meager, and\nthere was no great outward display. Those who attended came seeking for\ntruth; and as their souls were filled with spiritual meat, they returned\nto their homes, \u201ceven to the most distant countries,\u201d to spread the\ntruths of Christian education. Luther himself wrote: \u201cOur students here\nare as busy as ants.\u201d Two thousand students from all parts of Europe\nthronged the lecture room of Melancthon.\n\n[Sidenote: Melancthon\u2019s view of education]\n\nThe life and work of those two animating spirits at Wittemberg can not\nbe measured by any earthly standard. Melancthon said: \u201cI apply myself\nsolely to one thing, the defense of letters. By our example we must\nexcite youth to the admiration of learning, and induce them to love it\nfor its own sake, and not for the advantage that they may derive from it.\nThe destruction of learning brings with it the ruin of everything that is\ngood,\u2014religion, morals, and all things human and divine. The better a man\nis, the greater his ardor in the preservation of learning; for he knows\nthat, of all plagues, ignorance is the most pernicious.\u201d \u201cTo neglect\nthe young in our schools is just like taking the spring out of the year.\nThey, indeed, take away the spring from the year who permit the schools\nto decline, because RELIGION CAN NOT BE MAINTAINED WITHOUT THEM.\u201d\n\n[Sidenote: Melancthon prepared text-books]\n\nLuther had stated that a reform in methods and courses was necessary.\nMelancthon had assisted in that work. He did still more. Breaking away as\nthey did from the educational system of the universities of the world,\nand basing instruction upon the Word of God, it became necessary to have\nnew text-books. Melancthon applied himself with great diligence to this\nduty. He was an arduous student, often arising at three in the morning,\nand many of his works were written between that hour and the dawn.\nBesides his Greek and Latin grammars he is the author of works on logic,\nrhetoric, physics, and ethics. \u201cThese works, written in a clear and\nscientific form, soon became popular, and some of them held their place\nin the schools for more than a hundred years.\u201d\n\nTHE STUDY OF THEOLOGY had been degraded into the pursuit of subtle\narguments and idle controversies. Melancthon wrote a work on dogmatic\ntheology, publishing it in 1521. Of this work, Luther wrote: \u201cWhoever\nwishes to become a theologian now enjoys great advantages; for, first\nof all, he has the _Bible_, which is so clear that he can read it\nwithout difficulty. Then let him read in addition the Loci Communes of\nMelancthon.... If he has these two things, he is a theologian from whom\nneither the devil nor heretics shall be able to take away anything.\u201d\n\n[Sidenote: Preparatory schools]\n\nMelancthon\u2019s life was not devoted alone to the education of such students\nas could attend Wittemberg, nor were his changes of the educational\nsystem applicable only to the higher schools and universities. Stump\nsays: \u201cAmid all the distractions and anxieties of this period, Melancthon\nsteadily directed his efforts to the advancement of education and the\nbuilding up of good Christian schools. During a period covering many\nyears, he found time, in spite of his numerous other engagements, to give\nelementary instruction to a number of young men who lived with him in\nhis own house. He did this on account of the lamentable lack of suitable\nPREPARATORY SCHOOLS. He lost no opportunity, however, to provide for\nthis lack, whenever he found it possible to do so.\n\n\u201cIn the spring of 1525, with Luther\u2019s help, he reorganized the schools\nof Eisleben and Magdeburg. He went to Nuremberg, and assisted in the\nestablishment of a gymnasium [high school] in that city; and in the\nfollowing spring he returned to Nuremberg, and formally opened the\nschool. He delivered an address in Latin, in which he dwelt upon the\nimportance of education, and the credit which the movers in this\nenterprise deserved. He declared that ... \u2018_the cause of true education\nis the cause of God_.\u2019\u201d[126]\n\nBoth church schools and higher schools, those offering instruction for\nstudents preparing for the universities, were organized by Melancthon.\n\n[Sidenote: Changes were bitterly opposed]\n\nThis work was not allowed to proceed without some bitter attacks from the\nschoolmen and representatives of papal education. For illustration of\nthis fact, we have the words of D\u2019Aubign\u00e9: \u201cThe schools, which for five\ncenturies past had domineered over Christendom, far from giving way at\nthe first blow of the Reformer [Luther], rose up haughtily to crush the\nman who dared pour out upon them the flood of his contempt.\u201d \u201cDoctor\nEck, the celebrated professor of Ingolstadt, ... was a doctor of the\nschools and not of the Bible; well versed in the scholastic writings,\nbut not in the Word of God.... Eck represented the schoolmen.\u201d \u201cEck was\na far more formidable adversary than Tetzel [the vender of indulgences],\nPrierio, or Hochstraten; the more his work surpassed theirs in learning\nand in subtlety, the more dangerous it was.\u201d[127] Thus Luther\u2019s most\nbitter enemies were those who had once been his warm friends, and those\nwho offered the strongest opposition to his work were the teachers in the\nuniversities of Germany. Luther was sometimes almost overcome in spirit\nby the ingratitude shown, and of Doctor Eck he once wrote: \u201cIf I did not\nknow Satan\u2019s thoughts, I should be astonished at the fury which has led\nthis man to break off so sweet and so new a friendship, and that, too,\nwithout warning me, without writing to me, without saying a single word.\u201d\n\n[Sidenote: The Saxony school plan]\n\nIt was in order to meet the opposition offered by the schoolmen, and\nto put the Reformation on a firm basis, that Luther and Melancthon\nformulated the Saxony school plan, and reorganized the German schools.\n\nStump says: \u201cIn the year 1527, Melancthon took part with Luther in the\nvisitation of the schools and churches of Saxony. It was high time for\nsuch a step. Affairs were in a wretched condition. In many places no\nreligious instruction was given at all, because there were either no\npastors and teachers stationed there, or those who were stationed there\nwere grossly ignorant themselves. The greatest disorder imaginable\nreigned nearly everywhere.... The financial condition of many of the\nchurches was equally bad.... It was the object of the visitation to\nbring order out of this chaos. Melancthon was charged with making a\nbeginning in Thuringia. The spiritual distress which he discovered rent\nhis heart, and he often went aside, and wept over what he saw.\u201d \u201cIn 1528\nMelancthon drew up the \u2018Saxony school plan,\u2019 which served as the basis of\norganization for many schools throughout Germany.\u201d\n\n[Sidenote: Reforms advocated by this plan]\n\nAccording to this plan, teachers were to avoid \u201cburdening the children\nwith a _multiplicity of studies_ that were not only unfruitful, but even\nhurtful.\u201d Again, \u201cThe teacher should not burden the children with too\nmany books,\u201d and \u201cit is necessary that the children be divided into\nclasses.\u201d \u201cThree classes, or grades, are recommended,\u201d and the subjects\ntaught should be adapted to the age and condition of the pupil. Thus,\navoid too many studies for children and youth; do not put too many books\ninto their hands; group them according to their ability. This \u201cplan\u201d\nseems to resist the cramming system so universally followed to-day almost\nas vigorously as it opposed the papal schools of the sixteenth century.\n\n[Sidenote: Results, if Luther\u2019s plans fulfilled]\n\nA great work was set on foot,\u2014a revolution which was to affect the ages\nwhich followed. In the brief space of one man\u2019s life, plans were laid,\n_especially in the educational work_, which, if carried out by his\nsuccessors, would have placed Germany in a position to rule the world.\nInstead of returning to the pit from which she had been dug, her schools\nand universities might have been models worthy of imitation throughout\nEurope and in America. Luther died, and Melancthon, his co-laborer,\nwas unable to carry forward the work. Theologians, pastors, ministers,\ninto whose hands the work of the Reformation rightfully fell, _instead\nof multiplying Christian schools_, and carrying to perfection the\nmethods of instruction introduced by Luther and Melancthon, _passed by\nthe greatest work of the age_, and by internal strifes and theological\ndisputes lost the hard-won battle. The seeds of truth had been sown in\n_republicanism_ and _Protestantism_, and these two institutions should\nhave been held in Germany. _Education_\u2014CHRISTIAN EDUCATION\u2014alone could\nhold them there. This was neglected; and as lost children, the two went\nhand in hand to the Netherlands, to England, and finally to America, in\nsearch of a fostering mother,\u2014a pure system of education. The spirit\nand life so manifest in the teaching of the great Reformers, passed on,\nleaving Europe with the _form_. A house empty, swept, and garnished does\nnot long so remain. The form was occupied by the spirit of the papacy,\nand Europe relapsed into a position from which she can be reclaimed only\nby a renewal of the plans of the sixteenth-century Reformers\u2014a system of\nCHRISTIAN EDUCATION.\n\n\n\n\nXIII\n\nTHE REACTION AFTER THE EDUCATIONAL REFORMATION\n\n\n[Sidenote: Widespread effects of the Reformation]\n\nThe most momentous event of the world\u2019s history, excepting alone the\nbirth of the Redeemer, was the Reformation of the sixteenth century.\nGreat religious movements have occurred before and since, but they are\neclipsed by the brilliancy and far-reaching results of this one. More\nmen have been reached, more lives revolutionized, than by the combined\nforces of all changes in civil and domestic circles since that time. The\nfact is, that when the causes of political changes in the modern world\nare considered, it must be acknowledged by every candid thinker that\nthese changes are due in one way or another to the attitude assumed by\nthe people concerned toward that one Reformation which was set in motion\nby the Wittemberg monk. Christ had been forgotten, and He came before the\nworld again in the days of Luther.\n\nA few quotations from Ranke show how far the Reformation extended in the\nbrief space of forty years; and since we are dealing with the causes of\nthis rapid spread, it is gratifying to see that this author gives in the\nmost natural way due credit to the influence of the schools. Two things,\nthen, should be noticed in reading these selections; first, the extent of\nterritory covered by Protestant principles; second, the part played by\nschools and teachers in the conversion of nations. It is about the year\n1563.\n\n\u201cIn the _Scandinavian realms_ they [the Protestants] had established\nthemselves the more impregnably, because there their introduction was\ncoincident with the establishment of new dynasties, and the remodeling\nof all political institutions. From the very first they were hailed with\njoy, as though there was in their nature a primitive affinity to the\nnational feelings.\u201d\n\n\u201cIn the year 1552, the last representatives of Catholicism in _Iceland_\nsuccumbed.\u201d\n\n\u201cOn the southern shores, too, of the _Baltic_ Lutheranism had achieved\ncomplete predominance, at least among the population of German tongue.\u201d\n\nIn _Poland_ it was said, \u201cA Polish nobleman is not subject to the king;\nis he to be so to the pope?\u201d\n\nIn _Hungary_, \u201cFerdinand I could never force the diet to any resolutions\nunfavorable to Protestantism.\u201d\n\n\u201cProtestantism not only reigned paramount in _northern Germany_, where\nit had originated, and in those districts of upper Germany where it had\nalways maintained itself, but its grasp had been extended much more\nwidely in every direction.\u201d\n\n\u201cIn _Wurzburg and Bamberg_ by far the greater part of the nobility\nand the episcopal functionaries, the magistrates and the burghers of\nthe towns, at least the majority of them, and the bulk of the rural\npopulation, had passed over to the reforming party.\u201d\n\nIn _Bavaria_ \u201cthe great majority of the nobility had adopted the\nProtestant doctrine, and a considerable portion of the towns was\ndecidedly inclined to it.\u201d\n\n\u201cFar more than this, however, had been done in _Austria_. The _nobility\nof that country studied in Wittemberg; all the colleges of the land were\nfilled with Protestants_.\u201d\n\nWe are not surprised, therefore, to read that \u201cit was said to be\nascertained that not more, perhaps, than the thirtieth part of the\npopulation remained Catholic: _step by step, a national constitution\nunfolded itself, formed upon the principles of Protestantism_.\u201d \u201cIn the\n_Rauris_, and the _Gastein_, in _St. Veit_, _Tamsweg_, and _Radstadt_,\nthe inhabitants loudly demanded the sacramental cup, and this being\nrefused [in order to compel them to remain Catholic], they ceased\naltogether to attend the sacrament. _They withheld their children, too,\nfrom the_ [Catholic] _schools_.\u201d\n\n\u201cThe _Rhenish nobility_ had early embraced Protestantism.... In all the\ntowns there existed already a Protestant party.... _The inhabitants\nof Mainz, too, did not hesitate to send their children_ to Protestant\nschools. In short, from west to east, and from north to south, throughout\nall Germany, Protestantism had unquestionably the preponderance.\u201d\n\n[Sidenote: Accomplished by education]\n\n\u201cThe Protestant notions extended their vivifying energies to the most\nremote and most forgotten corners of Europe. What an immense domain\nhad they conquered within the space of forty years! From Iceland to\nthe Pyrenees, from Finland to the heights of the Italian Alps. Even\nbeyond the latter mountains opinions analogous had once, as we are\naware, prevailed. _Protestantism embraced the whole range of the Latin\nchurch._ It had laid hold of a vast majority of the higher classes, and\nof the minds that took part in public life; whole nations clung to it\nwith enthusiasm, and states had been remodeled by it. This is the more\ndeserving of our wonder, inasmuch as Protestantism was by no means a\nmere antithesis, a negation of the papacy, or an emancipation from its\nrule; it was in the highest degree positive, a renovation of Christian\nnotions and principles, that sway human life even to the profoundest\nmysteries of the soul.\u201d[128] Notice again that this was due to the\neducational ideas propagated by Protestants, and the reason why the\npapacy was so fast losing its foothold was because it had not yet learned\nthat this Reformation, _which began in schools, and was carried forward\nby Christian schools, must be defeated in schools and by teachers_.\nFor forty years Protestants had the right of way in education, and the\nresults were stupendous.\n\n[Sidenote: Protestant schools winning everywhere]\n\nRanke says: \u201cProtestant opinions had triumphed in the universities and\neducational establishments. Those old champions of Catholicism [the\nteachers] who had withstood Luther were dead, or in advanced years:\nyoung men capable of supplying their places had not yet arisen. Twenty\nyears had elapsed in Vienna _since a single student of the university_\nhad taken priest\u2019s orders. Even in Ingoldstadt, pre-eminently Catholic\nas it was, _no competent candidates of the faculty of theology presented\nthemselves to fill the places that had hitherto been always occupied by\necclesiastics_. The city of Cologne founded an endowed school; but when\nall the arrangements for it had been made, it was found that the regent\nwas a Protestant. Cardinal Otto Truchess established a new university in\nhis city of Dillingen, _with the express design of resisting the progress\nof Protestantism_. The credit of this institution was maintained for some\nyears by a few distinguished Spanish theologians; but as soon as these\nleft it, NOT A SINGLE SCHOLAR COULD BE FOUND IN ALL GERMANY TO SUCCEED\nTO THEIR PLACES, and even these were likewise filled with Protestants.\nABOUT THIS PERIOD THE TEACHERS IN GERMANY WERE ALL, almost without\nexception, Protestants. THE WHOLE BODY OF THE RISING GENERATION SAT AT\nTHEIR FEET, and imbibed a hatred of the pope with the first rudiments of\nlearning.\u201d[129]\n\n[Sidenote: Success of Reformation due to schools]\n\nStress is not laid on their hatred of the pope, but on the fact that\nthe rising generation sat at the feet of Protestant teachers throughout\nGermany; that parents withheld their children from the papal school, even\nthough it might be necessary in so doing to send them from home to be\neducated; and finally, that the papacy was dying, and Protestantism was\nspreading through the work of the schools. Would that those schools might\nhave retained their pristine purity and simplicity. No power on earth\ncould then have retarded the progress of Protestantism, and instead of\nonly modifying the history of many countries, it would eventually have\nswept from the earth all forms of tyranny, both civil and religious, for\nit breathed the freedom of the gospel, and no oppression could stand\nbefore it. It is as impossible to withstand pure Christian education as\nit is to withstand Christ, whose power is its life and strength.\n\n[Sidenote: Protestants failed to recognize its strength]\n\nIt is with a pang that one is forced to trace in this movement that\noft-repeated chapter in the history of mankind. As the leader of Israel\nwas allowed to view the promised land from the top of Pisgah, but must\nthere lay aside his armor and sleep the sleep of death because of a\ndeparture from right principles, so Protestantism, through its schools,\nlooked across Jordan, but failed to maintain the principle of faith which\ncould at the crucial moment command the waters to part.\n\n[Sidenote: Education by faith lost]\n\nOne reason for the decline is thus stated by Painter: \u201cIn their efforts\nto give Christian doctrine a scientific form [that is, to formulate\nit], _they lost its spirit_. _LOSING ITS EARLY FREEDOM AND LIFE,\nProtestantism degenerated in a large measure into what has been called\n\u2018DEAD ORTHODOXY._\u2019 ... _Christian life_ counted for little, and the\nProtestant world broke up into opposing factions. Says Kurtz, who\nis disposed to apologize for this period as far as possible: \u2018Like\nmedieval scholasticism, in its concern for logic, theology almost lost\nvitality. Orthodoxy degenerated into orthodoxism; _externally_, not\nonly discerning essential diversities, but disregarding the broad basis\nof a common faith, and running into odious and unrestrained controversy;\n_internally, holding to the form_ of pure doctrine, but neglecting\ncordially to embrace it and to live consistently with it.\u2019\u201d[130]\n\n[Sidenote: Scholasticism killed Protestant schools]\n\nHow narrow the line between truth and error! How easy for those who had\nbeen given to eat of the tree of life to turn to the tree of knowledge\nof good and evil! What a pity that Protestant educators could not remain\ntrue to their trust! When on the eve of success, they turned to the old\npaths, and \u201ccalled into existence a dialectic scholasticism which was\nin no way inferior to that of the most flourishing period of the Middle\nAges.\u201d[131] Papal principles are papal, whether advocated by Catholics or\nProtestants; having left the fountain of the pure waters of faith, they\nturned to the only other accessible source of knowledge\u2014the pagan world.\nThat system of education introduced by Luther and Melancthon, founded\nupon the _Holy Scriptures_, and through them viewing the sciences,\nmathematics, and literature, using the latter only as a means of\nillustrating God\u2019s Word, was replaced by the _scholasticism of the Middle\nAges_. One involuntarily asks, \u201cHow many times, O Israel, wilt thou\nreturn into Egypt?\u201d\n\n[Sidenote: Form took the place of life]\n\nThis decline is described in the following quotations taken from Painter,\nand they need no comment: \u201cDuring the period extending from the middle of\nthe sixteenth to the beginning of the eighteenth century, three leading\ntendencies are apparent in education. These may be characterized as the\ntheological, the humanistic, and the practical.... A large share of the\nintellectual strength of the age was turned to theology. Every phase of\nreligious truth, particularly in its doctrinal and speculative aspects,\nwas brought under investigation. Theology was elevated to a science, and\ndoctrinal systems were developed with logical precision, and _extended to\ntrifling subtilities_.\u201d[132]\n\nIn the figure of the Bible they strained for gnats, meanwhile swallowing\nthe camel. The life was thus lost in the pulpit and in the theological\nschools. It was again the \u201cteaching for doctrines the commandments of\nmen.\u201d\n\n[Sidenote: Further return to papal methods]\n\nPainter further says: \u201cThe schools, which stand in close relation to\nreligion, were naturally influenced in a large measure by the theological\ntendencies of the age. Theological interests imposed upon the schools\n_a narrow range of subjects, a mechanical method of instruction_, and\na cruel discipline. The principle of authority, _exacting_ a blind\nsubmission of the pupil, prevailed in the schools of every grade. The\nyoung were regarded not as tender plants to be carefully nurtured and\ndeveloped, but as untamed animals to be repressed or broken.\u201d[133]\n\nNotice the creeping in of those very characteristics of papal education\nso often referred to heretofore: 1, narrow range of subjects; 2,\nmechanical instruction,\u2014memory work devoid of understanding; 3, arbitrary\ngovernment, as seen in the matter of discipline. To this we must add that\nwhich is the natural accompaniment in papal instruction\u2014the teaching\nof Latin. Says Painter, quoting Dittes: \u201c\u2018In the higher institutions,\nand even in the wretched town schools, LATIN WAS THE MOLOCH to which\ncountless minds fell an offering in return for the blessing granted to\na few. _A dead knowledge of words took the place of a living knowledge\nof things._ Latin schoolbooks supplanted the book of nature, the book of\nlife, the book of mankind. And in the popular schools youthful minds were\ntortured over the spelling book and catechism. The method of teaching\nwas almost everywhere, in the primary as well as in the higher schools,\na mechanical and compulsory drill in unintelligible formulas. The pupils\nwere obliged to learn, _but they were not educated to see and hear, to\nthink and prove_, and were not led to a true independence and personal\nperfection. THE TEACHERS FOUND THEIR FUNCTION IN TEACHING THE PRESCRIBED\nTEXT, not in harmoniously developing the young human being according\nto the laws of nature\u2014a process, moreover, that lay under the ban of\necclesiastical orthodoxy.\u2019\u201d[134]\n\n[Sidenote: Cramming system and memory work]\n\nThat there was a cramming process followed equal to any twentieth-century\nschool, is evident. \u201cThe discipline answered to the content and spirit\nof the instruction.... The principle was to tame the pupils, not to\neducate them. They were to hold themselves motionless, that the school\nexercises might not be disturbed. What took place in their minds, and how\ntheir several characters were constituted, the school pedants did not\nunderstand and appreciate.\u201d\n\n[Sidenote: Sturm\u2019s school a compromise]\n\nIn order to appreciate the rapidity with which the relapse took place\nfrom the educational system introduced by Luther to the medieval\nprinciples and methods, our attention is directed to the school of\nJohn Sturm. This man, \u201cregarded as the greatest educator that the\nReformed Church produced during this period,\u201d died in 1589, less than\nseventy years after the Diet of Worms; hence his work fell within the\nhalf century following those forty years of unusual prosperity for\nProtestantism which has already been noticed. His work is contemporary\nwith the first Jesuit school of Germany. The decline is visible in every\nfeature of his work.\n\n_John Sturm_ presided for forty years over the gymnasium of Strasburg,\nand his boast was that his institution \u201creproduced the best periods of\nAthens and Rome; and, in fact, he succeeded in giving to his adopted city\nthe name of New Athens.\u201d Sturm\u2019s school stood as a halfway mark between\nthe Christian schools and the purely papal schools of the Jesuits, but\nsince compromise always places a person or institution on the side of\nwrong, in weighing the worth of his school the balances necessarily tip\nin favor of the papacy.\n\n[Sidenote: Course of study in Sturm\u2019s school]\n\nThat his was a mixture of the medieval classical literature with a thin\nslice of Scripture sandwiched in for effect, is seen in the course of\nstudy as outlined by Painter. The school was divided into ten classes\ncovering ten years, but only so much is given as is necessary to show the\ncharacter of the studies: \u201cTenth class\u2014The alphabet, reading, writing,\nLatin declensions and conjugations, German or Latin catechism.\u201d \u201cNinth\nclass\u2014Latin declensions and conjugations continued. Memorizing of Latin\nwords.\u201d The eighth and the seventh classes are about the same. In the\nsixth, Greek is begun. The fifth class is as follows: \u201cStudy of words,\n... versification, mythology, Cicero, and Virgil\u2019s eclogues, Greek\nvocabulary.... On Saturday and Sunday, one of Paul\u2019s epistles.\u201d[135] The\nremaining four classes have much \u201clearning by heart,\u201d rhetoric, Paul\u2019s\nepistles, orations of Demosthenes, the Iliad of Odyssey; memorizing\nand recitation of the Epistle to the Romans, dialectics, and rhetoric\ncontinued; Virgil, Horace, Homer, Thucidides, Sallust, weekly dramatic\nentertainments, and again a reading of Paul\u2019s epistles.\n\nSuch a course of instruction was well fitted to bridge the gulf between\nthe papacy and Protestantism. It was imbibing perhaps unconsciously the\nspirit of the new papal schools. \u201cHistory, mathematics, natural science,\nand the mother tongue are ignored. A great gap is left between the\ngymnasium and life\u2014a gap that could not be filled even by the university.\nIn aiming to reproduce Greece and Rome in the midst of modern Christian\ncivilization, Sturm\u2019s scheme involves a _vast anachronism_.\u201d[136]\n\n[Sidenote: Influence of Sturm\u2019s school]\n\nThe Strasburg gymnasium at one time numbered several thousand pupils\nrepresenting Denmark, Poland, Portugal, France, and England. \u201cSturm\u2019s\ninfluence extended to _England, and thence to America_.\u201d An English\nwriter says: \u201cNo one who is acquainted with the education given at our\nprincipal classical schools, _Eaton_, _Winchester_, and _Westminster_,\nforty years ago, can fail to see that their curriculum was framed in a\ngreat degree on Sturm\u2019s model.\u201d[137] And yet it is acknowledged that his\n\u201cscheme involves a _vast anachronism_.\u201d\n\n[Sidenote: Modern schools follow Sturm]\n\nTo show that Sturm is the father of much of the instruction now given\nin our high schools and universities, Rosenkranz says: \u201cJohn Sturm, of\nStrasburg, long before Comenius, had laid the foundation of what has\nbecome the _traditional course of instruction and methods of study in the\nclassical schools for preparation for college_.\u201d[138]\n\n[Sidenote: Reaction as seen in discipline]\n\nThe decline in the matter of instruction was accompanied by a\ncorresponding retrogression in the morals of university students. Painter\ntells us that \u201cthe state of morals at the universities of the sixteenth\nand seventeenth centuries was very low. Idleness, drunkenness, disorder,\nand licentiousness prevailed in an unparalleled degree. The practice\nof _hazing_ was universal, and new students were subjected to shocking\nindignities.\u201d Duke Albrecht, of the university of Jena, wrote in 1624:\n\u201c\u2018Customs before unheard of, inexcusable, unreasonable, and wholly\nbarbarian, have come into existence.\u2019\u201d Then he speaks of the insulting\nnames, the expensive suppers, and the carousing of the students, until\n\u201c\u2018parents in distant places either determine not to send their children\nto this university, ... or to take them away again.\u2019\u201d[139]\n\nPROTESTANTISM LOST MUCH BECAUSE SHE CEASED TO EDUCATE HER CHILDREN. Had\nProtestantism remained true to her first principles of education, her\noverthrow would have been impossible. She paved the way for her own fall\nby departing gradually from the gospel, and by leaning more and more\ntoward the classics and scholasticism.\n\n[Sidenote: Ignatius Loyola solves the problem]\n\nIt was this decline on her own part, caused by the insidious workings\nof the Jesuits, which made possible the great victories of this order\nin later years. It was when Rome saw her youth slipping from her hands\ninto the Protestant schools, and as a result, a few years later, found\nwhole nations refusing obedience, and building for themselves new forms\nof government, that, in her distress, she grasped the offer made by\n_Loyola_. And while the power he represented in its organization, placed\nitself above the pope, becoming, as it were, _a papacy of the papacy_,\nstill she accepted his offer, and the _counter educational move_ began.\nTHE JESUITS ORGANIZED TO COMBAT REFORMATION IN EDUCATIONAL LINES. In\nspeaking of the Jesuits, Painter says: \u201cThis order, established by\nIgnatius Loyola [in 1534], found its special mission in combating the\nReformation. As the most effective means of arresting the progress of\nProtestantism, it aimed at controlling education, particularly among\nthe wealthy and the noble. In rivalry with the schools of Protestant\ncountries, it developed an immense educational activity, and earned for\nits schools a great reputation.\u201d Again, the same writer says: \u201cMore than\nany other agency it stayed the progress of the Reformation, and it even\nsucceeded in winning back territory already conquered by Protestantism.\nAlthough employing the pulpit and the confessional, it _worked chiefly\nthrough its schools, of which it established and controlled large\nnumbers_. Education in all Catholic countries gradually passed into its\nhands.\u201d\n\n[Sidenote: Jesuit schools]\n\nIn order to understand the reason for the success of the Jesuits as\nteachers it is necessary to glance at the plan of studies prepared in\n1588 from a draft made by Loyola himself. \u201cEvery member of the order,\u201d\nsays Painter, \u201cbecame a _competent and practical teacher_. He received a\nthorough course in the ancient classics, philosophy, and theology. During\nthe progress of his later studies he was required to teach.\u201d Jesuit\nschools contained two courses, the lower corresponding very closely to\nthe work of Sturm. Rosenkranz gives an excellent description of the\neducational system of the Jesuits. He says:\u2014\n\n[Sidenote: Course of instruction]\n\n\u201cIn instruction they developed so exact a mechanism that they gained the\nreputation of having model school regulations, and even Protestants sent\ntheir children to them. From the close of the sixteenth century to the\npresent time they have based their teaching upon the _Ratio et institutio\nstudiorum Societatis Jesu_ of Claudius of Aquaviva. Following that, they\ndistinguished two courses of teaching, a higher and a lower. The lower\nincluded nothing but an external knowledge of the Latin language, and\nsome fortuitous knowledge of history, of antiquities, and of mythology.\n_The memory was cultivated as a means of keeping down free activity\nof thought and clearness of judgment._ The higher course comprehended\ndialectics, rhetoric, physics, and morals. Dialectics was expounded\nas the art of sophistry. In rhetoric, they favored the polemical and\nemphatic style of the African Fathers of the church and their gorgeous\nphraseology; in physics, they followed Aristotle closely, and especially\nencouraged reading of the books \u2018De Generatione et Corruptione\u2019 and \u2018De\nCoelo,\u2019 on which they commented after their fashion; finally, in morals,\ncasuistic skepticism was their central point. They made much of rhetoric,\non account of their sermons, giving to it careful attention. They\nlaid stress on declamation, and introduced it into their showy public\nexaminations through the performance of Latin school comedies, and thus\namused the public, disposed them to approval, and at the same time quite\ninnocently practiced the pupil in the art of assuming a feigned character.\n\n\u201cDiplomatic conduct was made necessary to the pupils of the Jesuits, as\nwell by their strict military discipline as by their system of mutual\ndistrust, espionage, and informing. Implicit obedience relieved the\npupils from all responsibility as to the moral justification of their\ndeeds. This exact following out of all commands and refraining from any\ncriticism as to principles, created a moral indifference; and, from the\nnecessity of having consideration for the peculiarities and caprices\nof the superior on whom all others were dependent, arose eye service.\nThe coolness of mutual distrust sprang from the necessity which each\nfelt of being on his guard against every other as a talebearer. The\nmost deliberate hypocrisy and pleasure in intrigue merely for the sake\nof intrigue\u2014this subtilest poison of moral corruption\u2014were the result.\nJesuitism had not only an interest in the material profit, which, when\nit had corrupted souls, fell to its share, but it also had an interest\nin the educative process of corruption. With absolute indifference as to\nthe idea of morality ... or the moral quality of the means used to attain\nits end, it rejoiced in the efficacy of secrecy, and the accomplished and\ncalculating understanding, and in deceiving the credulous by means of its\ngraceful, seemingly scrupulous, moral language.\u201d[140]\n\n[Sidenote: Spread of Catholicism by schools]\n\nHere is a picture of _this papacy of the papacy_. Again I say, had\nProtestantism remained true to principle, even this system could not have\naccomplished its overthrow; but since truth was neglected by Protestant\nschools, this system of the Jesuits easily carried every country into\nwhich it was introduced. \u201cThe Jesuit system of education ... was\nintended to meet the active influence of Protestantism in education. It\nwas remarkably successful, and for a century [following 1584] nearly\nall the foremost men of Christendom came from Jesuit schools. In 1710\nthey had six hundred and twelve colleges, one hundred and fifty-seven\nnormal schools, twenty-four universities, and an immense number of lower\nschools. These schools laid very great stress on _emulation_. Their\nexperiments in this principle are so extensive and long-continued that\nthey furnish a most valuable phase in the history of pedagogy in this\nrespect alone. In the matter of supervision they are also worthy of\nstudy. They had a fivefold system, each subordinate being obedient to his\nsuperior. Besides this, there was a complete system of espionage on the\npart of the teachers and pupil monitors.\u201d[141]\n\n[Sidenote: Methods of Jesuitical schools]\n\nOn the subject of emulation, as made use of in the schools of the\nJesuits, Painter gives us these thoughts: \u201cThe Jesuits made much of\nemulation, and in their eager desire to promote it they adopted means\nthat could not fail to excite jealousy and envy. Says the Plan of\nStudies: \u2018He who knows how to excite emulation has found the most\npowerful auxiliary in his teaching. Let the teacher, then, highly\nappreciate this valuable aid, and let him study to make the wisest\nuse of it. Emulation awakens and develops all the powers of man. In\norder to maintain emulation, it will be necessary that each pupil have\na rival to control his conduct and criticise him; also magistrates,\nquestors, censors, and decurians should be appointed among the students.\nNothing will be held more honorable than to outstrip a fellow student,\nand nothing more dishonorable than to be outstripped. Prizes will be\ndistributed to the best pupils with the greatest possible solemnity.\nOut of school the place of honor will everywhere be given to the most\ndistinguished pupils.\u2019\u201d[142]\n\nAs the Colossus of Rhodes stood astride the Greek waters, so the Jesuit\nschools spanned the gulf of education. One foot stood in Greece amidst\nits classics (for \u201cAristotle furnished the leading text-books\u201d), the\nother on Christian soil, having the _form_ of godliness; but like the\ndemigods of Greece, it was neither human nor divine. The results of the\neducational system of the Jesuits are well summed up in another paragraph\nfrom Painter:\u2014\n\n\u201cThe Jesuit system of education, based not upon a study of man, but upon\nthe interests of the order, was necessarily narrow. It sought showy\nresults with which to dazzle the world. A well-rounded development\nwas nothing. The principle of authority, suppressing all freedom and\nindependence of thought, prevailed from beginning to end. Religious\npride and intolerance were fostered. While our baser feelings were\nhighly stimulated, the nobler side of our nature was wholly neglected.\nLove of country, fidelity to friends, nobleness of character, enthusiasm\nfor beautiful ideals, were insidiously suppressed. For the rest, we\nadopt the language of Quick: \u2018The Jesuits did not aim at developing\n_all_ the faculties of their pupils, but merely the receptive and\nreproductive faculties. When the young man had acquired a thorough\nmastery of the Latin language for all purposes; when he was well versed\nin the theological and philosophical opinions of his preceptors; when\nhe was skillful in dispute, and could make a brilliant display from the\nresources of a well-stored memory, he had reached the highest points\nto which the Jesuits sought to lead him. Originality and independence\nof mind, love of truth for its own sake, the power of reflecting and\nof forming correct judgments, were not merely neglected, they were\nsuppressed in the Jesuits\u2019 system. But in what they attempted they were\neminently successful, and their success went a long way toward securing\ntheir popularity.\u2019\u201d[143]\n\n[Sidenote: Wherein Jesuit schools worthy of imitation]\n\nOne can not condemn without reserve the Jesuitical system of education;\nfor all false systems contain some points of truth, and the strength of\nall these systems lies in their close counterfeit of the true. Hence\nwe can agree with these words: \u201cWhatever its defects as a system of\ngeneral education, it was admirably suited to Jesuit purposes, and in\nsome particulars it embodied valuable principles.\u201d As the progress of\nthe papacy through the Jesuitical schools is followed into one country\nand then another, one admires the constancy and self-sacrifice of those\nwho have committed their lives to the order. Had Protestants been one\nhalf as diligent in advocating the principles of Christian education\nas the Jesuit teachers have been in counteracting the influence of the\nReformation, far different results would to-day be seen in the world.\n\n[Sidenote: Spread of Jesuit schools]\n\nIn tracing the growth of the schools of the Jesuits we begin with\nGermany, the heart of the reform movement, and follow quite carefully the\nhistory as given by Ranke: \u201cBishop Urban became acquainted with Le Jay\nand heard from him, for the first time, of the _colleges_ the _Jesuits\nhad founded in several universities_.\n\n[Sidenote: Jesuit college in Vienna]\n\n\u201cUpon this the bishop advised his imperial master [Ferdinand I] to found\na _similar college in Vienna_, seeing how great was the decay of Catholic\ntheology in Germany. Ferdinand warmly embraced the suggestion; in a\nletter he wrote to Loyola on the subject, he declares his conviction\nthat the only _means to uphold the declining cause of Catholicism in\nGermany, was to give the rising generation learned and pious Catholics\nfor teachers_.\u201d We can understand the grounds for this decision when\nwe recall the statement that about 1563 it was said that \u201ctwenty years\nhad elapsed in Vienna since a single student of the university had taken\npriest\u2019s orders.\u201d \u201cThe preliminaries,\u201d says Ranke, \u201cwere easily arranged.\nIn the year 1551 thirteen Jesuits, among them Le Jay himself, arrived\nin Vienna, and were in the first instance, granted a dwelling, chapel,\nand pension, by Ferdinand, until shortly after he incorporated them with\nthe university, and even assigned to them the visitation of it.\u201d \u201cSoon\nafter this they arose to consideration in _Cologne_,\u201d but for a time had\nlittle success. In 1556 the endowed school referred to before governed\nby a Protestant regent, \u201cgave them an opportunity of gaining a firmer\nfooting. For since there was a party in the city bent above all things on\nmaintaining the Catholic character of the university, the advice given by\nthe patrons of the Jesuits to hand over the establishment to that order,\nmet with attention.\u201d \u201cAt the same period they also gained a firm footing\nin _Ingoldstadt_.\u201d \u201cFrom these three metropolitan centers the Jesuits\nnow spread out in every direction.\u201d These schools were, some of them\nat least, training schools for Catholic teachers; for Ranke tells of a\ncertain man in Hungary, Olahus by name, and dedicated in infancy to the\nchurch, who, \u201ccontemplating the general decay of Catholicism in Hungary,\nsaw that the last hope left for it was that of maintaining its hold on\nthe common people, who had not yet wholly lapsed from its rule. To this\nend, however, there lacked teachers of Catholic principles, and to form\nwhom, he founded a college of Jesuits at Tyrnau in the year 1561.\u201d \u201cTwo\nprivy councilors of the elector Daniel, of Mainz, ... conceived likewise\nthat the _admission of the Jesuits was the only means that promised a\nrecovery of the University of Mainz_. In spite of the opposition made by\nthe canons and feudal proprietors, they founded a college of the order in\nMainz, and a preparatory school in Aschaffenburg.\u201d\n\n[Sidenote: School at Heidelberg]\n\nThe Jesuits advanced up the Rhine. \u201cThey particularly coveted a\nsettlement at Spires, both because ... there were so many distinguished\nmen [assembled there] over whom it would be of extraordinary moment to\npossess influence; and also in order to be placed near the Heidelberg\nUniversity, which at that day enjoyed the highest repute for its\nProtestant professors. They gradually carried their point.\u201d It is\ninteresting to note how they shadowed the Protestant schools, as if,\nlike a parasite, to suck from them their life. \u201cIn order to bring back\nhis University of Dillingen to its original purpose, Cardinal Truchess\nresolved to dismiss all the professors who still taught there, and to\ncommit the establishment entirely to the Jesuits.\u201d\n\n[Sidenote: Rapid growth of Jesuit schools]\n\nTo show the rapidity with which the Jesuits worked, Ranke says: \u201cIn the\nyear 1551 they had not yet any fixed position in Germany;\u201d \u201cin 1556 they\nhad extended over Bavaria and the Tyrol, Franconia, and Swabia, a great\npart of Rhineland, and Austria, and they had penetrated into Hungary,\nBohemia, and Moravia.\u201d True to the purpose of the order, \u201ctheir labors\nwere above all devoted to the universities. They were ambitious of\nrivaling the fame of those of the Protestants.\u201d\n\n[Sidenote: Jesuits\u2019 preparatory schools]\n\n\u201cThe Jesuits displayed no less assiduity in the conduct of their Latin\nschools. It was one of the leading maxims of Lainez that the lower\ngrammatical classes should be supplied with good teachers, since first\nimpressions exercise the greatest influence over the whole future life\nof the individual.\u201d The Jesuits were willing to devote a lifetime\nto one phase of education. \u201cIt was found that young persons learned\nmore under them in half a year than with others in two years; even\nProtestants called back their children from distant schools, and put\nthem under the care of the Jesuits.\u201d From this last sentence two things\nare to be observed. Protestants had lost sight of the importance of\neducation, and their schools had greatly deteriorated, else they would\nnot have intrusted their children to the Jesuits. While the Jesuits\nbegan by working into the universities, \u201cschools for the poor, modes of\ninstruction adapted for children, and catechizing followed.\u201d\n\n[Sidenote: Reputation of Jesuit schools]\n\n\u201cThe instruction of the Jesuits was conveyed wholly in the spirit of\nthat enthusiastic devotion which had from the first so peculiarly\ncharacterized their order.\u201d This had its effect; for earnest,\nwhole-hearted work on the part of the teacher, even though the methods\nmay be wrong and material false, will surely react in the lives of the\npupils. Viewing the work of Jesuit teachers, one feels to exclaim,\n\u201cSince thou art so noble, I would thou wert on our side!\u201d And so \u201cerelong\nthe children, who frequented the schools of the Jesuits in Vienna, were\ndistinguished for their resolute refusal to partake on fast days of\nforbidden meats which their parents ate.\u201d\n\n[Sidenote: Jesuits conquered Germany by their schools]\n\nTeachers had more weight with the children than the parents themselves,\nand became leaders of the older members of the family, so that \u201cthe\nfeelings thus engendered in the schools were propagated throughout the\nmass of the population by preaching and confession.\u201d\n\nThe final results in Germany, Ranke gives thus: \u201cThey occupied the\nprofessors\u2019 chairs, and found pupils who attached themselves to their\ndoctrines.... _They conquered the Germans on their own soil, in their\nvery home, and wrested from them a part of their native land._\u201d[144] So\nmuch for Germany and its Jesuit schools.\n\n[Sidenote: Jesuit schools in France]\n\nConcerning the capture of France by the Jesuits it is not necessary to\nsay much. Ranke gives a few strong paragraphs, showing the work of the\norder as teachers. The Protestants of France made a great mistake,\nand brought their cause into disrepute, especially in Paris, by taking\nup arms in a time of commotion, and Ranke says: \u201cBacked by this state\nof public feeling, the Jesuits established themselves in France. They\nbegan there on a somewhat small scale, being constrained to content\nthemselves with colleges thrown open to them by a few ecclesiastics....\nThey encountered at first the most obstinate resistance in the great\ncities, especially in Paris, ... but they at last forced their way\nthrough all impediments, and were admitted in the year 1564 to the\nprivilege of teaching. Lyons had already received them. Whether it was\nthe result of good fortune or of merit, they were enabled at once to\nproduce some men of brilliant talents from amongst them.... In Lyons,\nespecially, the Huguenots were completely routed, their preachers exiled,\ntheir churches demolished, and their books burned; whilst, on the other\nhand, a splendid college was erected for the Jesuits in 1567. They had\nalso a distinguished professor, whose exposition of the Bible attracted\n_crowds of charmed and attentive youth_. From these chief towns they now\nspread over the kingdom in every direction.\u201d[145] Through the influence\ngained as educators, 3,800 copies of Angier\u2019s Catechism were sold in the\nspace of eight years in Paris alone. France no longer _leaned_ toward\nProtestantism. She had been regained by the Jesuit schools.\n\n[Sidenote: Jesuitical schools in England]\n\nConcerning the work in England, more is said, and our own connection with\nthat kingdom adds weight in our eyes to the history of her education.\nThompson says: \u201cDuring the reign of Elizabeth the papal authorities\nrenewed their exertions to put a stop to Protestantism in England, and\nsent more Jesuits there for that purpose.\u201d[146] What they could not\naccomplish through intrigue and civil policy they were more sure to gain\nthrough the schools; hence Thompson says: \u201cThey accomplished one thing,\nwhich was to carry away with them several young English noblemen, to\nbe educated by the Jesuits in Flanders, so as to fit them for treason\nagainst their own country,\u2014repeating in this the experiment Loyola had\nmade in Germany.... The Jesuits endeavored to become the educators of\nEnglish youths as they had those of Germany.... The pope therefore\nestablished an English college at _Rome_, to educate young Englishmen.\u201d\n\n[Sidenote: English college at Rome]\n\nOf this college, Ranke tells us further: \u201cWilliam Allen first conceived\nthe idea of uniting the young English Catholics who resided on the\ncontinent for the prosecution of their studies, and, chiefly through the\nsupport of Pope Gregory, he established a college for them at Douay.\nThis, however, did not seem to the pope to be adequate for the purpose\nin view. He wished to provide for those fugitives under his own eyes\na more tranquil and less dangerous retreat than could be found in the\ndisturbed Netherlands; accordingly he founded an English college in\nRome, and consigned it to the care of the Jesuits. No one was admitted\ninto the college who did not pledge himself, on the completion of his\nstudies, to return to England, and to preach there the faith of the Roman\nChurch.\u201d[147]\n\n[Sidenote: Jesuits as teachers in America]\n\nAmerica was settled when the Jesuit power was at its height. Those\nteachers who penetrated Germany without fear, and secretly stole\ninto England when it was unsafe for them to be identified, followed\nclosely the paths of discovery and settlement. \u201cIn the beginning of the\nseventeenth century we find,\u201d says Ranke, \u201cthe stately fabric of the\nCatholic Church in South America fully reared.... The Jesuits taught\ngrammar and the liberal arts, and a theological seminary was connected\nwith their college of San Ildefonso. All branches of theological study\nwere taught in the universities of Mexico and Lima.\u201d[148]\n\n[Sidenote: Jesuits in the United States]\n\nIn North America their vigilance was no less marked. \u201cIn 1611 Jesuit\nmissionaries came over and labored with remarkable zeal and success in\nconverting the Indians.\u201d[149] In Maryland, a Catholic colony from the\nfirst, they held unbounded sway. Speaking of the time of Lord Baltimore,\nThompson says: \u201cAt that time, in England, the papists were chiefly under\nthe influence of the Jesuits, whose vigilance was too sleepless to permit\nthe opportunity of planting their society in the New World to escape\nthem.\u201d[150] Their work has been quietly done from the very first, and\nsome think that because of the papal decree of 1773, suppressing the\norder, they have ceased their work. This, however, is a mistake; for\n\u201cGregory XVI, whose pontificate commenced in 1831, was the first pope who\nseemed encouraged by the idea that the papacy would ultimately establish\nitself in the United States. His chief reliance, as the means of\nrealizing this hope, was upon the _Jesuits_, upon whose entire devotion\nto the principles of absolutism he could confidently rely.\u201d[151] But the\nJesuits always accomplish their work largely by means of education, hence\nwe may look for them to use the same tactics in our country that had\nproved so eminently successful to their cause in England and Germany.\n\n[Sidenote: Object of Jesuit schools in America]\n\n\u201cThe chief thing with the Jesuits,\u201d as Gressinger writes, \u201cwas to obtain\nthe sole direction of education, so that by getting the young into\ntheir hands, they could fashion them after their own pattern.\u201d It has\nbeen the avowed aim of the Jesuits to stamp out Protestantism, and with\nthis, republicanism. In this country, where these two principles were\npre-eminently conspicuous, and so closely associated that whatever\nkills one kills the other, it is doubly true that by gaining control of\nthe educational system the order could work for the papacy the utter\nruin of America, both from a religious and a civil standpoint. From the\ndawn of our history there has been within our borders, mingling with\nour loyal citizens, a class of educators who carry out this principle\ndescribed by Thompson. \u201cThe Roman Catholic youth are forbidden by the\npapal system from accepting as true the principles of the Declaration of\nIndependence or of the Constitution of the United States.\u201d[152] Leo XIII,\nwho was educated a Jesuit [Thompson], remains true to his principles. His\nbiographer says \u201cthat the \u2018false education\u2019 and \u2018antichristian training\u2019\nof the young which prevail in the United States and among the liberal and\nprogressive peoples of the world must be done away with, abandoned, and\n\u2018Thomas Aquinnas [a Catholic of the thirteenth century] must once more\nbe enthroned as the \u201cangel of the schools;\u201d his methods and doctrines\nmust be the light of all higher teaching, for his works are only revealed\ntruth set before the human mind in its most scientific form.\u2019\u201d[153]\n\n[Sidenote: Progress of papal principles]\n\nIt is unnecessary to state the number of schools established by Catholics\nin the United States, which have been placed under the control of the\nJesuits; neither is it necessary to trace the attempts which have been\nmade by the papacy, at irregular periods in our history, to obtain\nthe control of our public school system. The affairs at Stillwater,\nMinn., and at Farabault, in the same State, while unsuccessful, were\nweather vanes showing the direction of the wind,\u2014were posers to test\nthe public pulse, and just so surely show the policy of the papacy in\neducational matters. Of far greater importance to us as Protestants is\nthe fact that _Jesuitical principles may and do prevail in our popular\nsystem of education_, and these principles, whether carried out by\nJesuits, or by the ordinary teacher who is unconscious of her situation,\nand unmindful of the result of her methods, bring about the fall of\nProtestantism and republicanism. Our nation has repudiated her foundation\nprinciples; are our Protestant churches doing likewise? The history of\nthe educational institutions of the United States, which are discussed in\nthe next chapters, will show how the plan of work now followed in our\nuniversities, colleges, and schools of lower grades, are patterning after\nSturm, and how they go farther back, connecting the twentieth century\nwith the scholasticism of the Middle Ages. It is without the slightest\nfeelings of animosity toward the Jesuits or the papacy that these facts\nare traced. These both do for their cause what will best serve to upbuild\nit. Their methods, in so far as they accomplish their desired end, are to\nbe commended, and their zeal is ever to be admired.\n\n[Sidenote: An educational question for Protestants]\n\nThe one problem for Protestants to solve is whether to accept Jesuitical,\npapal education, and thus become papal, forming \u201can image to the\nBeast,\u201d\u2014to use the language of the Apocalypse,\u2014or whether they will\nfollow the principles of Christian education, and remain true to the\nname PROTESTANT. Let the reader forget the names; but let him remember\nthat there are but two _principles_ in the world, when the standard\nof eternal truth is recognized; one exalts Christ, and gives life\neverlasting; the other exalts man, and its life is for this world alone.\nEducation according to the second does, in its methods, dwarf, enfeeble,\nand belittle. It puts stress upon the unimportant, and passes by truth\nwithout a glance. It prepares the mind for absolutism both in government\nand religion. Education according to the first will be based upon methods\nwhich develop, in every particular, the human being. It is a mental,\nmoral, and physical education, and its object is so to educate that\neventually each of these three natures will assume the right relation to\nthe other two, and again, as on the Mount of Transfiguration with the Son\nof God, \u201cdivinity within will flash forth to meet divinity without.\u201d\n\n\n\n\nXIV\n\nAMERICA AND THE EDUCATIONAL PROBLEM\n\n\nPROTESTANTISM AND REPUBLICANISM, BORN OF THE REFORMATION, NOURISHED BY\nSCHOOLS.\u2014As if lifted from the bosom of the deep by the mighty hand of\nGod, America stood forth to receive the principles of religious and civil\nfreedom born of the Reformation on German soil. To the German government\nwas first offered the opportunity of developing to the full the reform\nmovement. This full and complete development would have meant religious\nliberty for all, and a government by the people,\u2014Protestantism and\nrepublicanism. These two systems go hand in hand, and are more closely\nconnected than any other principles in existence. The death of one means\nthe death of the other, for the same life-blood nourishes both.\n\nGermany started well. There were to be found princes, liberal in mind and\ngovernment, who accepted the new religion, and stood by the Reformers\nthrough all their storm-tossed career. God had raised up these men for\nthe time and place, as surely as he called Nebuchadnezzar, or appointed a\nwork for Cyrus. Protestantism was firmly rooted, and, as we have already\nseen, during the first forty years of its existence, so strong was its\nvitality that men and nations bowed before it. The early Reformers,\nespecially Luther and Melancthon, connected the movement with the\nfountain of life when they introduced a system of Christian education.\nAnd previous chapters make plain the truth that the life of the entire\nmovement in its twofold aspect\u2014Protestantism and republicanism\u2014depended\nupon a right educational system. When the mass of German youth sat at the\nfeet of German teachers, and those teachers were true to the principles\nof Christian education, Roman influence dwindled, and her very life was\nthreatened. It was then that the papacy itself took up the subject of\neducation, and by the work of the Jesuits succeeded in killing the Reform\nin Germany,\u2014indeed, in all Europe.\n\n\u201cA day of great intellectual darkness has been shown to be favorable to\nthe success of popery. It will yet be demonstrated that a day of great\nintellectual light is equally favorable for its success.\u201d\n\n[Sidenote: Protestantism killed by Jesuit schools]\n\nThe Jesuits planted schools of their own in the shadow of Protestant\nschools; they entered Protestant schools as teachers; they sucked the\nlife-blood from the young child, and it faded and died. The principles of\nthe Reformation found honest hearts in the Netherlands. The Dutch took\nup the question of education; but the Jesuits were again on the track,\nand, as Ranke says, \u201cThey gradually carried their point.\u201d The Reformation\ncrossed the Channel, to find the hearts of Englishmen longing for greater\nfreedom. Lollardism, started by Wyclif two hundred years earlier, sprang\nanew into life in the hearts of the Puritans, until, in the reign of\nHenry VIII, more than one half of the English population was Protestant.\nFinally the Commonwealth was established.\n\n[Sidenote: England loses her golden opportunity]\n\nTo England was offered the opportunity of showing to the world the\nperfect fruits of the Reformation in its Protestant religion and a\nrepublican government. But alas! the story is repeated. English youth\nfell into the hands of Jesuits. An English college was founded at Rome,\nand teachers, ministers, and canvassers returned to their native land\nwith the avowed purpose of their educators, the Jesuits, to overthrow the\nReformation. And England fell!\n\nThose familiar words from the pen of Luther, which appear in his letter\nappealing for aid in the establishment of Protestant schools, echo\nthrough England also: \u201cThe Word of God and His grace are like a shower\nthat falls, and passes away. It was among the Jews; but it passed away,\nand now they have it no longer. Paul carried it to Greece; but in that\ncountry also it has passed away, and the Turk reigns there now. It came\nto Rome and the Latin empire; but there also it has passed away, and Rome\nnow has the pope. O, Germans, do not expect to have this Word forever!\u201d\nCould this man of God have come forth from his grave a century later, and\nhave looked over his loved Germany, and over England, he would have added\nthese names to those of the countries where God\u2019s Word and His grace had\nbeen, but had passed away. Must the name of America be added to the above\nlist? May Protestants be aroused before it is too late!\n\n[Sidenote: The Puritan exodus]\n\nFinding that England closed her doors against progress, the Puritans\nsought greater freedom in the Netherlands. They were disappointed, for\nthey could not there educate their children as Protestantism taught\nthem that they should be educated. As Pilgrims they sought new homes in\nAmerica, finding a retreat on the bleak shores of New England.\n\n[Sidenote: Protestantism reaches America]\n\nIt is now our duty to trace the growth and decline of Protestantism\nin our own land. _Its prosperity in every other country has been in\nproportion to its adherence to the correct principles of education;\nits decline has without exception been the result of a wrong system of\neducation._ How is it in the United States?\n\nNo student of history, and especially of prophetic history, doubts for a\nmoment that the way was divinely prepared for Protestantism to cross the\nAtlantic, and it is equally as evident that that same Hand was upholding\nthose principles after they reached these shores. God\u2019s Word spoke often\nto the hearts of men, leading them to devise plans, pass laws, establish\ninstitutions, and in various ways to so work that His truths might\nhere grow to a perfection which they never reached in the old country.\nOn the other hand, those teachings which have frustrated the principles\nof Protestantism in Europe are seen to be at work in America from the\nfirst planting of a colony until the present day. That strength-producing\nelement was _Christian education;_ that counteracting influence was\n_false_ or _papal education_. These two form the subject of this chapter.\n\n[Sidenote: Educational History of the United States]\n\nUnited States history is interwoven with the history of education. Her\nfounders, especially of the New England colonies, traced their origin\nto an educational center in England, and as early New England history\ncircles about Harvard, so the fathers and supporters of that institution\ntraced their origin in Old England to the counties of East Anglia, where\nCambridge University bore sway. \u201cOf the first six hundred who landed in\nMassachusetts, one in thirty, it is said, was a graduate of the English\nCambridge. These and their companions were rare men. They had the\nschooling for a service the like of whose execution, in completeness and\ngood sense, the world has never equaled.\u201d[154]\n\n\u201cWith matchless wisdom they joined liberty and learning in a perpetual\nand holy alliance, binding the latter to bless every child with\ninstruction, which the former invests with the rights and duties of\ncitizenship. They made education and sovereignty co-extensive, by making\nboth universal.\u201d[155]\n\nJohn Fiske enlarges upon this thought.[156] The \u201cgreater hospitality of\nCambridge [University, England] toward new ideas\u201d is proverbial, and the\nvery names, Lincolnshire, Norfolk, Suffolk, and Essex, Cambridge and\nHuntingdon, familiar in the geography of New England, are telling a story\nof Protestant education.\n\n[Sidenote: Radical and Conservative Puritans]\n\nStrong as the Puritans seemed in denouncing the Church of Rome, and in\naccepting Protestantism, which, at the beginning of the seventeenth\ncentury, more than ever before, meant separation from the established\nchurch and the established forms of government, they were not united in\nthought. There were two classes: Puritans, and a class of this class\nrepresented by such men as Richard Hooker. Of the Puritans, Fiske says:\n\u201cSome would have stopped short with Presbyterianism, while others held\nthat \u2018new presbyter was but old priest writ large,\u2019 and so pressed on to\nIndependency.\u201d[157] This difference of opinion on religious matters is\ndiscernible when representatives of both classes, mingling in the society\nabout Boston, started the educational work of America. Those inclined to\nremain under the banner of Presbyterianism taunted the others, who were\nknown as Brownists, or Separatists, and who followed William Brewster to\nAmerica, with _anarchy_, merely because they believed in carrying out\nfully the principles for which all were ready to fight.\n\nThus from the first has our educational work fallen into the hands of two\nclasses of men,\u2014a class willing to compromise in order to keep peace, and\na bold, daring class, who advocated stepping out on truth regardless of\nwhat might follow.\n\n[Sidenote: Congregationalism and education]\n\nThere was a mighty educational problem before the church. The\nEpiscopalians had failed to take up that work in England; it was from\ntheir midst that Wm. Brewster, a Cambridge graduate, John Robinson,\nwho also was graduated from Cambridge in 1600, and William Bradford,\nafterward governor of Plymouth for thirty years, withdrew to form the\nnucleus of the Congregational Church, which had its origin at Scrooby,\nEngland, and ended in Plymouth. What Episcopalianism had overlooked in\nthe matter of education in England it now became the duty and privilege\nof the new church to begin on the virgin soil of America.\n\n[Sidenote: The New England theocracy]\n\nThe reader is familiar with the fact that the Puritans, leaving England\nbecause of civil and religious oppression, the result of a union of\nchurch and state, came to America for freedom, and, contrary to what\none would expect, especially at a casual glance, they here developed\na theocracy. \u201cThe aim of Winthrop and his friends in coming to\nMassachusetts was the construction of a theocratic state which should be\nto Christians ... all that the theocracy of Moses and Joshua and Samuel\nhad been to the Jews.... In such a scheme there was no room for religious\nliberty.... The state they were to found was to consist of a united body\nof believers; citizenship itself was to be co-extensive with church\nmembership.\u201d[158]\n\n[Sidenote: Educational work breaks the theocracy]\n\nIt is equally well known, however, that this theocratic form was soon\nbroken; and while the United States is beginning to find herself again\napproaching this mode of government, it is a remarkable fact, and one\nwell worthy of our closest consideration, that _the ancient theocracy\nof New England was broken by the power of the educational system_ there\nintroduced. When this is read from the pages that follow, let the reader\nanswer the question whether or not the _repudiation of Protestant\nprinciples and the principles of republicanism by the United States in\nthe nineteenth century is equally due to the present system_. Bear in\nmind the question as we proceed.\n\nThe educational history of the United States may conveniently be studied\nin three sections; 1, colonial; 2, revolutionary; 3, nineteenth century.\n\n\nI. THE COLONIAL PERIOD.\n\n[Sidenote: The founding of Harvard]\n\nSince Harvard College, the American Cambridge, \u201caccomplished,\u201d as Boone\nsays, \u201ca much needed work, with manifold wholesome reactions upon society\nand government, so that it has been affirmed, with show of truth,\nthat \u2018the founding of Harvard College hastened the Revolution half a\ncentury,\u2019\u201d[159] our study of the schools of the colonial period will\ncenter around this institution. It can be stated with safety that the\nhistory of Harvard, its leading men, and its varying attitude toward\ndifferent Colonial problems, throws light on the development of the\nquestion of education at the time when the foundations of our national\ngovernment were laid.\n\nWhen Boston was but six years old, plans were laid for America\u2019s first\ncollege. \u201cAmong the early educational leaders,\u201d says Boone, \u201cwere such\nmen as the Rev. Thomas Shepherd, John Cotton, and John Wilson, Jr.; all\nclergymen and all college-bred; Stoughton; Dudley, the deputy-governor,\nand, above all, \u2018Winthrop, the governor, the guide and good genius of\nthe colony.\u2019 Such were the men ... of the infant colony.... Here were\nlearning and character; world-wisdom and refinements of heart; breadth\nand wholeness of culture, such as could alone justify the boldness of\ntheir attempt.\u201d[160] The institution was started in poverty, four\nhundred pounds being voted by the people. The high motive which prompted\nthe enterprise was \u201can unbounded zeal for an education, that to them\nseemed not so much desirable as necessary, _that \u2018the light of learning\nmight not go out, nor the study of God\u2019s Word perish_.\u2019\u201d\n\n[Sidenote: Object of Harvard to train ministers]\n\nThe object of the school, as held by the founders, is well described by a\nBoston citizen, who writes thus in 1643 to some of his friends: \u201cAfter we\nhad builded our houses, provided necessaries for our livelihood, reared\nconvenient places for worship, and settled the civil government, one of\nthe next things we longed for and looked after was to advance learning\nand to perpetuate it to posterity, dreading to leave an illiterate\nministry to the churches, when our present ministers shall lie in the\ndust. And as we were thinking and consulting how to effect this great\nwork, it pleased God to stir up the heart of one Mr. Howard (a godly\ngentleman and a lover of learning, then living among us) to give the one\nhalf of his estate ... toward the erecting of a College, and all his\nlibrary.\u201d\n\nIn the contemplation of a college by those noble men, the uppermost\nthought was _how to gain an educated ministry_. This object was lost\nsight of.\n\n\u201cIt must be remembered,\u201d writes Boone, \u201cthat for sixty years the\ninstitution was little more than a _training-school for ministers_,\nmanaged as a theological seminary, having religion, of a more or less\nwell-defined type, as its basis and chief object. Yet, as Professor\nEmerson has put it, \u2018It is one of the most remarkable things in the\nhistory of Harvard, that, in all the constitutions of the college there\nis _nothing illiberal or sectarian_; _nothing to check the freest pursuit\nof truth in theological opinions, and in everything else_; and this, too,\nwhile the founders of the college were severely and strictly orthodox,\noften exclusive in their own opinions, and while their object was\nunquestionably to provide for the thorough education of ministers of the\ngospel in like views with themselves.\u2019\u201d \u201cThe very foundation idea of the\ncollege,\u201d says Boone, in another paragraph, \u201cwas the theological want.\u201d\n\n\u201cThe presidents and members of the corporation were generally the\nprominent scholars, the theologians, and the political leaders of the\ncommunity and time. The college easily came to be the arena upon which,\nor the interest about which, were fought those terrible logomachies of\ndogma and doctrine. These required, as they had, the best learning, the\nshrewdest insight, the most politic minds of the day.\u201d\n\nThis perhaps explains that former statement, that the education of\nministers by Harvard had more than anything else to do with the overthrow\nof the theocracy established about Boston.\n\n[Sidenote: A manifest spirit of democracy]\n\nIt is interesting, also, to note the spirit of democracy which this\ninstitution fostered. In speaking of the raising of the fund for erecting\nthe building, Boone says: \u201cThe colony caught his [Mr. Harvard\u2019s] spirit,\n... and all did something, even the indigent. One subscribed a number\nof sheep; another, nine shillings\u2019 worth of cloth; one, a ten-shilling\npewter flagon; others, a fruit-dish, a sugar-spoon, a silver-tipped\njug, etc.... No rank, no class of men, is unrepresented. The school\nwas of the people.\u201d[161] \u201cIt was nursed by democracy,\u201d and it in turn\nnursed democracy. Surely the Spirit of God was pleading with men so to\narrange their leading educational institution that the principles of the\nReformation might be perpetuated.\n\n[Sidenote: Early course of study in Harvard]\n\nThe course of study for this ministers\u2019 school, as described by Emerson,\nwas remarkably free from sectarianism, and liberal in thought. \u201cThe Bible\nwas systematically studied for the entire three years, Ezra, Daniel,\nand the New Testament being specified. A year was given to catechetical\ndivinity.\u201d[162] Students were required to attend worship twice daily,\nwhen the Scriptures were read in Hebrew or Greek, and they were required\nto translate the selection. History received some attention, but the\nsciences were practically unknown, and \u201call profane literature was\nexcluded.\u201d\n\nThrough all this is discernible the attempt to educate for the cause\nof Christ. With this beginning, what might have been accomplished had\nthe plan, with truth unadulterated, been followed! The work done in\nlater days by the schools, under the direction of the State, is but an\nindication of the broad field which lay ahead of Harvard and similar\ninstitutions, _had the church remained in her province as the educator of\nher own children_.\n\n[Sidenote: Indications of papal principles]\n\nFrom the very foundation of Harvard may be seen indications that there\nwas alongside of these principles of Christian education somewhat of\nmedieval teaching, which, unless discovered and banished would act as\nleaven, permeating the whole loaf. For instance, when the college was\nless than twenty years old, we find this requirement for admission\nannounced: \u201cWhen any scholar is able to read Tully or any like classical\nLatin author, _ex tempore_, and make and speak true Latin in verse and\nprose, and define perfectly the paradigms of nouns and verbs in the Greek\ntongue, then may he be admitted to the College; nor shall any claim\nadmission before such qualifications.\u201d This, of course, was patterning\nafter the European universities, and theirs was a papal system.\n\nThis was the Harvard of colonial times. As we enter the Revolutionary\nperiod, we may look for changes as the result of both the correct and\nthe incorrect principles harbored. Is Harvard, with all her wonderful\nfacilities, training as many for gospel service to-day as she did of old?\nYale, the second Congregational school, followed closely the plans and\nobject of Harvard.\n\n[Sidenote: Education in Virginia monarchical]\n\nWilliam and Mary, the second college in the United States, was founded\nunder different circumstances. It was born in the midst of wealth, and\nwas befriended by cavaliers and courtiers. \u201cThe roots,\u201d says Boone, \u201cwere\ndeep in the great English ecclesiastical system,\u201d and yet the avowed\nobject was \u201cthat the college, when established, should be a \u2018seminary\nfor the breeding of good ministers.\u2019\u201d Notwithstanding good intentions,\nit mixed scholastic teachings; for it stood for \u201cthe Oxford order of\nhumanities; the _abstract_ as the foundation of the concrete; everything\nfor discipline; the ancient languages before the modern.\u201d Jefferson was\na graduate of this school, and later it will be seen how this man, whose\nmind comprehended so clearly the principles of religious liberty, strove\nto break away from this mixture in education, and advocated a decidedly\nsecular education in schools which were supported by the State, thereby\navoiding in such institutions the mixture of secular and religious\ntraining.\n\nSo far, we see the Episcopal school, William and Mary, deeply rooted in\nthe English ecclesiastical system, and unable to receive the Reformation\nprinciples of education pure and simple. The two Congregational schools,\nHarvard and Yale, approached more nearly the Protestant ideal, but being\nunable to break wholly the bond of scholasticism, they made much of\npreparatory work in the classics.\n\n[Sidenote: Education problems of Colonial days]\n\nSome or the educational problems with which our Colonial Fathers had\nto wrestle were \u201cparental responsibility, the general viciousness of\nindolence, the educative office of labor, the State\u2019s relation to\nindividual need, compulsory employment and schooling, the state ownership\nof child-life,\u201d and above all, and including all, the relation the church\nsustained to the schools, how far secular education could be offered in\nChristian schools, and how far the church could ask aid of the state in\nthe conduct of church schools. They were weighty questions upon which\nhung, and still hangs, the destiny of a nation.\n\nNo sharp dividing line can be drawn between the Colonial and the\nRevolutionary periods. The work begun in the Colonial period prepared\nmen to act a noble part in the Revolutionary period. The _truth_ of the\neducational system would bear fruit, but the error which we have already\nnoticed was in great danger of gaining strength enough to choke the\npure principles. Mere accusations amount to but little. Let it suffice\nto follow the history of educational progress through the next century.\nResults speak for themselves.\n\n\nII. THE REVOLUTIONARY PERIOD.\n\n[Sidenote: Founding preparatory schools]\n\nIn addition to the instruction given by pious Puritan parents to the\nflock in their own homes, a limited number of common or church schools\nwas established in the Colonial period. The position of academies, as\nthey develop in the Revolutionary period, is significant. We find that\n\u201calongside each of the first colleges, frequently antedating them,\nsometimes forming part of the organization, was a grammar-school.\u201d\n\nSuch schools, attached to Harvard, Yale, Princeton, William and Mary\u2019s,\nand others, prepared for the universities, and supplemented the work of\nthe elementary or common schools. Herein lay a vital point. They had home\nschools, elementary schools, and colleges. It was impossible for these\nelementary schools to fit students for university life when such schools\nrequired for entrance that the student should \u201cread Tully or any like\nclassical Latin author _ex tempore_, and make and speak true Latin in\nverse and prose, and decline perfectly the paradigms of nouns and verbs\nin the Greek tongue,\u201d as has already been quoted from an early Harvard\nannouncement.\n\n[Sidenote: The universities demanded classics]\n\nThe universities founded by the church were, then, forming a course\nof study for these grammar schools, or academies, as they were soon\ncalled; and since the demand was for a classical preparatory school,\nnaturally their courses were \u201cfitted to the time-sanctioned curriculum\nof the college. They taught much Latin and Greek, an extended course in\nmathematics, and were strong generally on the side of the humanities.\u201d\nThis was a modeling after Rugby, Eton, and other noted English schools,\nor the classical drill-schools of Germany, which, as we have before seen,\nwere schools bearing decided marks of Jesuit teaching.\n\nShould a young man care to pursue his studies beyond the elementary\nschool, his only opportunity to do so was in one of the academies, where\nthe classics formed the sum and substance of the instruction. The\ntendency to revert to the established forms of European education, or the\npapal system, is plainly visible.\n\n[Sidenote: Footprints of the papal education]\n\nThe first colleges had been planted to give a Christian training, and\ndoubtless had a start which might have resulted in the greatest strength\nto the church, and to the nation in a secondary way; but the introduction\nof these grammar schools or academies, with a course of study in the\n_classics_ made necessary by the universities, threw the majority of\nthe young people into a _classical instead of a practical line of\ninstruction_. Looking at it from one standpoint, no wiser move could\nhave been made to turn the tide of educational reform again toward papal\neducation. Can we here trace the footprints of the Jesuits, whose policy\nsince the days of Loyola had been to overthrow Protestantism by a false\nsystem of education?\n\n[Sidenote: Protestantism and republicanism weakened]\n\nThe effect of the mixture of the pure and the impure methods, traceable\nin indistinct lines at the very beginning, now assumed more definite\nproportions. The growth of academies was remarkably rapid, and when\nattention is called to such men as Franklin, the Adamses, John Hancock,\nand the generation of \u201c\u201976,\u201d who received most of their education in\nthese schools, it may seem like sheer presumption to condemn their work.\nThe results, however, as seen in later years, warrant the charge that at\nthat time was taken a long step from the principles of the Reformation,\nwhich meant to this country a weakening both in Protestantism and\nrepublicanism.\n\n[Sidenote: Union of Christian and papal systems]\n\nThese academies were denominational, it is true; still they offered this\nprescribed course of instruction. Almost immediately appear signs of\nthe result of this union of Christian education with scholasticism. For\ninstance, we read that \u201cBrown University, though founded as a Baptist\ninstitution, was nevertheless one of the first schools of the period\nto emphasize the growing sentiment for a thoroughly undenominational\ncollegiate training.\u201d Why should a denominational college give an\nundenominational course of instruction, and why, above all denominations,\nshould the Baptists do so, to whom such a flood of light had come, and\nwho always with pride pointed back to Roger Williams and the State of\nRhode Island as the ancestors and embodiment of all that is Protestant\nand republican? But this is not the only indication of this decline from\nearly principles.\n\n[Sidenote: Harvard loses sight of original object]\n\nAbout 1793 Harvard assumed the name of university. Boone says, \u201cSigns\nof Catholicity also appear, in that students were no longer required\nto attend the divinity lectures, except they were preparing for the\nministry.... Literary societies, voluntary associations for social and\ngeneral culture, were multiplied.\u201d\n\n[Sidenote: Decline in other schools]\n\n\u201cThe first Greek fraternity,\u2014the Phi Beta Kappa,\u2014the parent of both\nsecret and open college fraternity organizations of America,\u201d was formed\nat William and Mary in 1776. This is another indication of the stealthy\nintroduction of principles opposed to democracy, and which tend to break\nexisting prejudice against the secret organizations of the papacy.\n\nAgain, \u201cYale, also, though nominally on a Congregational foundation,\nreceived aid (1792) from the state, and gave place in her corporation to\nstate representatives.\u201d Educational apostasy was beginning; religious\ndecline must follow.\n\n[Sidenote: Schools ask state support]\n\nBoone gives another paragraph, which, in a few words, tells a story\nof much significance, more, perhaps, than the author realized; for he\nwas merely chronicling the history of education, not searching for\nthe philosophy thereof. He says, \u201cThe college, once an appendage to\nthe church, was seen, in view of imminent state dangers, to have an\nequal value to the Commonwealth.\u201d This, of course, is true, because\nthe Commonwealth depended for support, for very existence, upon the\neducational ideas propagated in its schools. But the writer continues:\n\u201cFirst encouraged because it provided an educated ministry, there\nwas coming to be recognized an opinion, despite the deficiencies in\nculture, that education is something more\u2014that it has a value in itself;\nthat schools might well be maintained apart from the church as an\norganization, and in no way lessen their usefulness.\u201d[163] Here was the\nchallenge.\n\n[Sidenote: Education belongs to the church]\n\nGod has placed in the hands of his church the right and privilege to\neducate the young. In doing this, he has done more; for in educating the\nyouth, the church stands at God\u2019s right hand to guide the nation into\npaths of rectitude. Not by joining hands can this be done, for _church\nand state must, in order each to be free, be forever separate_. Still the\npillar upon which the nation must stand, the only one upon which it _can_\nstand, is _a true system of education_, and this is a divine gift to the\nchurch, which was born of the Reformation.\n\n[Sidenote: Church fails in educational work]\n\nTo the Lutheran Church the message of education was preached by\nLuther. The Episcopal Church received this \u201cword and grace of God,\u201d\nas Luther expresses it; but it passed from them, and they returned to\nscholasticism. Oxford, Cambridge, Eton, Rugby, all English schools\ntestify to this. The message passed on to the Congregational Church,\nand Harvard, Yale, and others started on the right road, but through\nthe glories of the world lost sight of their original object. Harvard,\nfounded to educate ministers, sent forth in the year 1896, out of a class\nof four hundred graduates only six ministers. The Presbyterian Church\nhad its opportunity, and likewise the Baptist and the Methodist. Rapidly\neducation, the scepter with which America was to be ruled, was slipping\nfrom the churches. \u201cOf the four colleges established during the war, two\nwere non-sectarian, as were three fourths of the sixteen colleges founded\nin the twenty years after 1776.\u201d\n\nA momentous time was reached. Not only were the colonies to organize\na government which would astonish the world, but the people of these\ncolonies were on the verge of an educational precipice, and mighty\ninterests were hanging in the balance.\n\n[Sidenote: Fruit of the classics]\n\nWe have seen that from the classical academies came forth the minds\nwhich, for a generation or two, bore sway while the nation passed its\ncritical period. There were the Adamses and Jefferson, Franklin, Webster,\nDe Witt Clinton, Horace Mann, Joseph Henry, Everett, and Story; Guilford,\nof Ohio; Grime, of South Carolina; Frelinghuysen, of New Jersey; Wayland,\nin Rhode Island; and Shaw, in Virginia; besides Kent, Clay, Marshall, and\nRandolph, who were, many of them, not only solving political problems,\nbut exerting an influence in the school systems planned for their several\nStates.\n\nMany of these were classical academy men, and we can but see that the\neducation received in these schools must affect the systems they would\nfather in their several States. Had the colleges remained true to their\ntrust with Christian education, the academies would have been preparatory\nschools for Christian colleges, and men sent forth from their walls would\nhave been firmly grounded in the principles of Christian education, going\nforth into every State of the Union to found Christian schools which\nwould in their turn make earnest and valiant youth, true to Protestantism\nand true to republicanism.\n\nWHEN THE CHURCH FAILS TO EDUCATE, MEN TURN TO THE STATE. These men\n\u201cdiffered in their views about the Constitution, and wrangled over the\ndangers of centralization; the best men were fearful of the inroads\nof slavery and the dangers to commerce,\u201d says Boone, \u201cbut all agreed\nthat intelligence was necessary to citizenship.\u201d Washington said, \u201cIn\nproportion as the structure of a government gives force to public\nopinion, it is necessary that public opinion should be enlightened,\u201d\nand Jefferson urged that \u201cthe diffusion of light and education are the\nresources most to be relied on for ameliorating the condition, promoting\nthe virtue, and advancing the happiness of man.\u201d\n\nThere is a demand for the highest and most practical kind of education.\nStatesmen see that statesmen, _citizens_, are needed. The denominational\ncolleges ceased to educate Christians, and citizens must be educated\nelsewhere. \u201cIn 1805 the Public School Society, of New York City, was\nformed; the claims of public primary education were urged in Boston in\n1818; and New York provided for the county supervision of schools. Early\nin the nineteenth century were either introduced or else discussed the\nfirst high schools, manual training schools, and mechanics\u2019 institutes,\nteachers\u2019 associations, teachers\u2019 publications, professional schools, and\nfree public libraries.\u201d\n\nWe have entered the third period.\n\n\n\n\nXV\n\nAMERICA AND THE EDUCATIONAL PROBLEM (Continued)\n\n\nIII. THE NINETEENTH CENTURY\n\nThe problem of elementary preparatory education fell from the hands\nof the churches, and was taken up by the state. What is the character\nof that education which the state can rightfully support? A momentous\nquestion indeed; but before considering it, let us investigate the\nschools that the state has organized, and which it did, and still does,\nsupport. There was an urgent demand for liberal education, and several\nStates appropriated lands toward a school fund. As early as 1786 \u201cNew\nYork State set apart two lots in each township of the unoccupied lands,\nfor \u2018gospel and school purposes,\u2019\u201d and by a vote of about eighteen\nhundred, devoted the proceeds of half a million acres of vacant lands to\nthe support of the common schools. Other States followed the same general\nplan, some in rapid succession, others more slowly. One thing was a\nsettled fact,\u2014the _education of the common people, passed over by the\nchurches, had been taken up by the government_.\n\n[Sidenote: Horace Mann and the public schools]\n\nUnder those circumstances it is not surprising that in 1837, Horace\nMann, president of the Massachusetts Senate, interested himself in the\nsubject of education. Of this man it is said, \u201cRarely have great ability,\nunselfish devotion, and brilliant success been so united in the course of\na single life.\u201d This man became the father of the public-school system\nof the United States, and began a work which long before should have\nbeen started by the popular churches of America. But it was neglected\nby them, and it will be profitable for us to watch the development of\nthe grandest system of schools ever organized,\u2014a system which, if the\nsubject of Christian education could be dropped, and it be viewed alone\nfrom the standpoint of the politician, has brought the United States\ninto prominence as an educational center among the nations of the world.\nHowever, since _republicanism rests in the bosom of Protestantism, and\nProtestantism is cradled in Christian education_, the moment the feature\nof Christian education is laid aside, and the system purports to be\ncivil (but in fact it is never really that), that moment it loses its\nreal vitality and genuine strength. But to return to Mr. Mann and his\nwonderful work.\n\n[Sidenote: The churches and public schools]\n\nBoone says: \u201cThe gnarls of a century\u2019s growth were to be smoothed; not\nall of the large number of private schools were in accord with the new\nmovement, and the churches were naturally watchful of the encroachments\nof unsectarian education.\u201d[164] This expression describes the sectarian\nschools as in much the same attitude as that assumed by the weakening\nChristian church about the days of Constantine; and as the church of\nthose days held out its hands to a stronger power for aid, and because\nit had lost its individual supply of strength,\u2014the Spirit of God,\u2014so\nnow these sectarian schools watched with a jealous eye the progress of\nunsectarian schools, and, unable to hold their former and their allotted\nposition by virtue of inherent strength, they reached out their hands\nto the state coffers, and received aid. Yale did it before the days of\nHorace Mann; many others have done it since.\n\n[Sidenote: Improvements made by Horace Mann]\n\nBoone continues: \u201cIncompetent teachers were fearful, politicians carped,\nand general conservatism hindered\u201d by the advances of Mr. Mann. \u201cMuch was\nto be accomplished, also, within the school. Teachers had to be improved,\ninterest awakened, methods rationalized, and the whole adjusted to the\navailable resources. Moreover, school architecture had to be studied. All\nthis Mr. Mann did.\u201d How great was the opportunity which the religious\nsects of America had missed! Some of the things which were accomplished\nin the next few years are thus reported: \u201cA system of normal schools was\noriginated. The annual appropriation for schools was doubled; two million\ndollars expended on houses and furniture; the number of women teachers\nincreased; institutes introduced and systematized; school libraries\nmultiplied; education provided for the dependent, and young offending\nclasses, and the first compulsory school law of the State enacted.\u201d\n\n[Sidenote: Henry Bernard]\n\nHenry Bernard, a young lawyer of Connecticut, did for his State a work\nsimilar to that of Horace Mann in Massachusetts. He was a man of keen\ninsight, and struck at the root of many evils. Finding that public\nmoney was misapplied, and many primary children neglected, he went about\nto work a reform. \u201cTeachers were awakened, associations for mutual\nimprovement were formed.... He established an educational periodical,\u201d\nwholly at his own expense. In 1843 this strong-hearted, level-headed man\nwas called by the State of Rhode Island to straighten out the tangles in\nher educational system. From this beginning has grown the public school\nsystem as seen to-day. It is interwoven in the meshes of our national\nhistory from Boston to San Francisco, and from St. Paul to New Orleans.\n\n[Sidenote: Reaction in colleges]\n\nThe colleges had made necessary the academies\u2014classical preparatory\nschools; and these sent forth men who modeled the high schools after the\nacademic course. The Christian colleges set the pace to begin with; then,\nfinding themselves outrun in the race, to meet the needs, the nineteenth\ncentury sees a gradual but none the less decided change in their courses\nof instruction. Here are a few of the changes, with the reasons for them.\nSays Boone:\u2014\n\n\u201cThe current and recent magnifying of the humanities, the growing\nrecognition of an altruistic and co-operative spirit in civil and social\nand political life, the increasing complexity of social forces, new\naspects of government, the fundamental oneness of all life, and sequent\nidea of the solidarity of human society, have created for the student new\nlines of investigation.\u201d[165]\n\nHow true! How wide the separation between the ideal held before the early\nHarvard and that of the Harvard of to-day. \u201cThe sequent idea of the\nsolidarity of human society\u201d as a new line of investigation for students,\nseems almost like mockery when we see the fundamental principles of the\ngovernment loosening, and ready to crumble on the application of some\nunexpected force.\n\n[Sidenote: Further changes]\n\nThe same departure from the study of God\u2019s Word and the record of his\ndealings with men and nations\u2014God in history and politics\u2014is noticeable\nin the curriculum of each modern college and university. To quote again\nfrom Boone, \u201cThe history of customs and institutions, the growth of\nopinions and sentiments as crystallized in social forms, the study of\ngovernments and religions, of art and industry, are clamoring for a place\nin the curriculum. Comparative philology, with the enlarged interest of\nmodern languages, belongs to the present period.\u201d Such a curriculum can\nnot but have weight in molding the minds of men, and the history we are\nmaking to-day is but the resultant of the thoughts inculcated in our\nmodern colleges.\n\n[Sidenote: Evolution taught]\n\nThe chair in science has been greatly enlarged: the ideas of evolution\nas advocated by Darwin, Huxley, and Dana have crept into the lecture\ncourses, and having been received, bid fair to stay. Says Boone: \u201cIt\nhas been said that biological study [in the universities] began with\nHuxley in England, and later in this country.\u201d \u201cOf the several courses in\nHarvard, thirty per cent are in science, and in most other contemporary\ninstitutions a similar large ratio obtains. This has had its influence\nupon the accepted curriculum.\u201d This science would be termed by the\nApostle Paul \u201cscience falsely so called.\u201d\n\n[Sidenote: Multiplication of courses]\n\n\u201cGreat changes have occurred in the twenty years [since 1868] in the\nmultiplication of courses and the accompanying specializations of study.\u201d\nPerhaps figures will be more impressive on this point than mere words.\nBoone states that \u201cof the forty-seven higher institutions whose reports\nare given by Dr. Adams, including Harvard, Columbia, and Brown, and ten\nleading State universities, forty-six report an aggregate of _one hundred\nand eighty-nine_ courses in history and closely related studies.\u201d Cornell\nnow offers so many courses that should a student attempt to take them\nall, it would require more than the natural life of a man to complete\nthem.\n\n[Sidenote: A cramming system with children]\n\nIt is not with any spirit of condemnation that these things are stated,\nbut it can be seen by all that there is a meaning which inevitably\nattaches to these changes. The multiplicity of subjects taught has led\nto a wonderful book study, and a student\u2019s whole life is spent in an\nattempt to put into his own head the thoughts which others have written\nfor him. The spirit of the universities was caught by the academies, and\nby the high schools, and is reflected even in the lower grades. It is the\nbeginning of the cramming process now so forcibly denounced by a few true\neducators. Readers of our magazines are familiar with the ideas expressed\nby Mrs. Lew Wallace in \u201cThe Murder of the Modern Innocents,\u201d by the\neditor of the _Ladies\u2019 Home Journal_, and others. I deem it sufficient\nto quote from Mr. Edward Bok, who startled American homes by stating\nthat \u201cin five cities of our country alone there were, during the last\nschool term, over sixteen thousand children between the ages of eight and\nfourteen taken out of the public schools because their nervous systems\nwere wrecked, and their minds were incapable of going on any farther in\nthe infernal cramming system which exists to-day in our schools.... It\nwas planned by nature that between the years of seven and fifteen the\nchild should have rest,\u2014not rest which will stop all mental and physical\ngrowth, of course, ... but the child\u2019s pace should be checked so as to\nallow him to recover from the strain which his system has just undergone.\n\n\u201cBut what really happens to the child at the age of seven? Is he given\nthis period of rest?\u2014Verily, no! He enters the schoolroom, and becomes a\nvictim of long hours of confinement\u2014the first mental application, mind\nyou, that the child has ever known. The nervous wear and tear begins;\nthe child is fairly launched upon his enjoyment (God save the mark!) of\nthe great educational system of America.... Special systems of \u2018marks,\u2019\nwhich amount to prizes, are started, serving only to stimulate the\npreternaturally bright child, who needs relaxation most of all, and to\ndiscourage the child who happens to be below the average of intelligence.\nIt is cramming, cramming, cramming! A certain amount of \u2018ground must be\ngone over,\u2019 as it is usually called. Whether the child is physically able\nto work the ground, does not enter into the question. And we do not stop\neven there! The poor children are compelled to carry home a pile of books\nto study, usually after supper, and just before going to bed, and that is\nabout the most barbarous part of the whole system.\u201d[166]\n\nThis is enough to show that the system is recognized as practicing\nmethods not in accordance with the laws of nature, which are the laws of\nGod. Such methods are the result of the system at the head of which stand\nthe colleges and universities which outline the work for all below them.\n\nParents read these statements with wonder and a feeling of horror, but\nonly a few realize that the primary schools and the grammar schools,\nand even the high schools, are responsible for the health-destroying,\nbrain-benumbing methods employed in our public schools. The cause for the\npresent system and methods is to be searched for in the changes which\ntime has wrought in those simple schools planted by the freedom-seeking\nPuritan fathers. Say, rather, that Protestantism offered a system of\nChristian education which, if it had been followed, would have prevented\nwhat we find to-day.\n\n[Sidenote: Modern reformers]\n\nIt is gratifying to find that the decline has not proceeded undisturbed.\nIts history has not sped on as a smooth-flowing river. From time to\ntime men have arisen offering educational ideas in advance of the\nage in which they taught. Such men were Comenius and Pestalozzi, who\nintroduced object-study in place of the time-honored memory work; and\nFroebel, whose patient labors for the children of the kindergarten have\nnot only endeared him to the heart of the true teacher, but have made\nhim a benefactor of mankind in that he aroused queries in regard to the\nmethods of instructing the human mind. These men, searching for truth,\ncaught glimpses of the principles of true education as taught by Christ.\nDisciples of these men, instead of taking from them a borrowed light,\nhave the privilege of going again to the source of true wisdom,\u2014\u201cthe\nTeacher come from God.\u201d Here is the secret of success for educational\nreformers of the twentieth century.\n\n[Sidenote: Effects of modern education]\n\nThe tide has kept up a constant ebb and flow. When the tendency was\ngrowing strong toward the classics, natural science revived, and the\nspirit of investigation broke the band which memory work was weaving.\nScience, not content with lawful fields of exploration, is now\ndelving into metaphysics, and sending to the world a race of skeptics\nand infidels; or, if professed Christians, students are confirmed\nevolutionists, casting aside the Word of God for the theories of geology,\nastronomy, or biology. The narrow cramming system of memory-teaching\nwas killing the intellectual life of the children, when nature-study\nwas introduced. This was an improvement indeed, for these studies are\nthought-producing; but here the tide set in the opposite direction, and\nfaith in a Creator is destroyed.\n\nAS OF JERUSALEM, SO NOW OF THE CHURCHES, THEY ARE DESTROYED BECAUSE THE\nEDUCATION OF THE CHILDREN IS NEGLECTED. Wherein lies the safety of the\nChristian parent and his child? The child has a right to a Christian\neducation. Where is it to be obtained? Can the state give it?\u2014It could\nnot if it would. Are the Protestant churches educating their own\nchildren? Few indeed are the Christian schools, and to-day the churches\nare reaping the result of their long period of retrogression. The words\nof Dr. James M. Buckley, editor of the _Christian Advocate_, the leading\norgan of Methodism, voice the general sentiment. He says in part:\u2014\n\n\u201cThat the Methodist Episcopal Church, with nearly three million of\ncommunicants and a vast army of Sunday-school scholars, should add less\nthan seven thousand to its membership in 1899, is startling. That in\nthe same period it should show a decline of 28,595 in those avowed and\naccepted candidates known as probationers, is ominous. Such a situation\nhas not been frequent in our history.... No reverent person can charge\nthe decline to God the Father Almighty, to Jesus Christ his only Son our\nLord, or to the Holy Ghost, in whom the church ceaselessly declares its\nbelief. It must therefore lie at the doors of every church.\u201d[167]\n\nThis statement is very true; and yet, while exonerating God, Christ, and\nthe Holy Spirit from any blame in the matter, it is sad to note that\nprominent men in the ministry fail to see that the churches are losing\ntheir hold upon humanity because they have relinquished their right as\nProtestants to educate the children. The churches are to be pitied; but\nthere is only one remedy, and that church which takes up its neglected\nduty in _education_ will receive the reward. To the students of prophecy\nit is a significant fact that this state of affairs has been growing\ndeplorably worse since about the year 1843 or 1844.\n\n[Sidenote: Growth of elective system]\n\nThe fluctuations which have occurred in the curricula of our leading\nschools has been referred to before, but is emphasized by a glance at\nthe introduction of the elective courses. When the course of instruction\nbecame decidedly complex, requiring years for completion, and the\nmultiplication of subjects made it impracticable for the majority of\nstudents to complete the course as outlined, there arose the privilege\nof option in the choice of the studies in many courses. This was also\nmade necessary in the colleges by the organization of many technical\nschools throughout the land. \u201cThe early efforts to establish mechanics\nand manual-labor institutes are interesting as marking a reaction against\nthe dominance of language and metaphysics, and an ingenious appeal for\nthe large recognition of the physical sciences.\u201d This has led in some\ncases to the substitution of German or some other modern language, and an\nincreased amount of mathematics in place of the classics, the students\nbeing free to choose.\n\n[Sidenote: Freedom of Virginia University]\n\nThis spirit of freedom, which has been almost wrenched, one might say,\nfrom many of the institutions of higher learning, is occasionally\nfound to have swayed the hearts of earlier educators. One reads with\nkeen relish the history of the founding of the University of Virginia,\nthe moving spirit of which was Thomas Jefferson. The reader will be\ninterested in a paragraph by Boone:\u2014\n\n\u201cAs early as 1779, while the \u2018Old Dominion,\u2019 with her sister States, was\nembroiled in a doubtful war; and again in 1814, after numerous defeats\nand constant opposition from the already-established William and Mary\nCollege, from the Protestant churches, and from most of the political\nleaders of the time, Mr. Jefferson and his friends sought to provide for\nthe state, along with the general system of education, a university, in\nwhich should be taught in the highest degree, \u2018every branch of knowledge,\nwhether calculated to enrich, stimulate, and adorn the understanding,\nor to be useful in the arts and practical business of life.\u2019 Five years\nlater (1819) an act of the Assembly was obtained establishing the\nUniversity of Virginia. When six years later it was opened, after a wide\nacquaintance and careful study of the most progressive institutions in\nthe United States, it was found that in discipline and instruction, in\nconstitution and means, it very materially differed from them all.\u201d[168]\n\n[Sidenote: Freedom from other objectionable features]\n\nThe far-reaching sight of the chief promoter of the enterprise is seen\nwhen we note wherein lay this very material difference. \u201cThere is one\npractice,\u201d wrote Mr. Jefferson, \u201cfrom which we shall certainly vary,\nalthough it has been copied by nearly every college and academy in\nthe United States; that is, the holding of the students all to one\nprescribed course of reading, and disallowing exclusive application\nto those branches only which are to qualify them for the particular\nvocation to which they are destined. We shall, on the contrary, allow\nthem uncontrolled choice in the lectures they shall choose to attend, and\n_require elementary_ qualifications only, and sufficient age.\u201d[169]\n\nThis was a wonderful step for the time in which it occurred, and\nindicates the direction given to minds of men by the Spirit of God. The\ngreater freedom occasioned by the adoption of the elective system is felt\nthroughout the educational centers of our land. Johns Hopkins University\ngrants the degree of B.A. in four out of six of its courses without the\nclassics. This leads us, however, to a consideration of the question\nsuggested several pages back, _What subjects can of right be taught in\nschools supported from the public funds?_\n\n[Sidenote: Should the state support the school]\n\nEducation, pure and simple, in the breadth of its meaning, is character\ndevelopment. The state, as such, can not judge of motives, hence it\ncan not educate the inner man. The two phases of the Reformation were\nProtestantism and republicanism; the first deals with the spiritual\nnature, and through this reaches the entire man, making a symmetrical\ncharacter; the governmental part deals only with the mental and\nphysical\u2014the outward manifestations. To the church was committed the\ncharge of the spiritual man, and the commission to \u201cteach all nations\u201d\ngiven to the little company that watched the ascending Lord, was repeated\nto the church in the sixteenth century; and with especial weight was this\nburden laid upon the shoulders of American men and women. The state needs\nmen to carry forward its pursuits; and for the purely secular training of\nsuch individuals, it has a perfect right, even a duty, to provide from\nthe common fund. A purely mechanical, secular, or business course might\ntherefore be offered in our state schools; but with such an education few\nparents are contented. The moral nature needs training; in order to be\ngood citizens, it is argued, some part of the system of ethics which is\nbased on the doctrines of Christ must be inculcated. Christian schools,\nand those only, can give a spiritual education. This is the dilemma\nin which the educational system found itself about the time of the\nRevolution, and the matter, instead of reaching a satisfactory solution,\nhas grown steadily worse. The churches failed to provide for the\nChristian training; and the state felt that something must be done for\nthe children. Public schools were established; but these, by right, can\nnot teach morality or anything pertaining thereto. But they do. Hence,\nthe church by her failure has forced the state into the attempt to do\nher work,\u2014an impossible task. Again, the churches and the denominational\nschools, not willing to be outdone by state institutions, have extended\ntheir stakes and lengthened their cords until they offer, not those\nsubjects which are character building, so much as those which will enable\nthem to compete with state institutions. Here again is a departure from\nChristian education, and a mixture which would be hard to designate as\nother than papal.\n\n[Sidenote: Degrees a papal mark]\n\nAgain, the state sets its seal upon work done in institutions which it\nsupports, and the Christian schools\u2014those in name at least\u2014not only\naccept public money, but allow the state to put its seal to their work\nin the granting of literary degrees and diplomas. This is a natural\nresult of the union of worldly education and the principles of Christian\neducation which we have followed through two centuries, and yet to-day\nthere is scarcely a school claiming to be Christian in its principles\nthat dare raise its voice against the customs of its sister institutions.\n\n[Sidenote: Education and state unite; result, papal]\n\n\u201cRender, therefore, unto C\u00e6sar the things that be C\u00e6sar\u2019s, and unto God\nthe things which be God\u2019s,\u201d would be repeated, should the author of those\nwords enter in person the institutions of learning which claim to bear\nhis name. A union of church and state is described as the papacy; a union\nof education (the foundation of the church) and the state is passed by\nwith scarcely a dissenting voice.\n\n[Sidenote: Educational work of Catholics]\n\nSo far in this chapter, the educational work of the Catholic Church\nin the United States has been passed without a word;\u2014not because that\norganization has been less active here than in European countries, but\nbecause the idea is so prevalent that a system of education to be papal\nmust emanate from the Roman Church. Ideas to the contrary have been\nemphasized again and again in these pages. In our own country we can not\nfail to see that, aside from the work of the Catholic Church, there has\nbeen developed a papal system of instruction. The stepping-stones from\nthe present back into the dim ages of the past, when Egypt or Greece\nswayed the world through science or philosophy, may in places be hidden;\nbut the products of Greek philosophy and Egyptian wisdom, seasoned with\nthe ideas of the medieval scholasticism, or the more subtle mixture of\nmodern Christian education and the papal system as exemplified by Sturm,\nto which is attached the State\u2019s seal of approval, meet us from season to\nseason as our schools send forth their graduates.\n\n[Sidenote: Catholic schools]\n\nThe Catholics, however, have not watched the growth of our educational\nsystem without putting forth a vigorous effort. From Colonial days, when\nthe Jesuits flocked to these shores, and taught the established schools\nand missions, to the present time, when the new university for the\neducation of Catholic youth is in full operation at our national capital,\nthis organization has spared no effort. As Boone says, \u201cAll other\ndenominational service in education is partial and irregular compared\nwith the comprehensive grasp of the Catholic Church. Their aim is\nall-inclusive, and assumes no other agency. Ignoring the public school,\ntheir plan is co-extensive with their membership. With one fifth of all\nthe theological seminaries, and one third of all their students; with one\nfourth of the colleges, nearly six hundred academies, and two thousand\nsix hundred parochial schools (elementary), instructing more than half a\nmillion children, the church is seen to be a force which, educationally\nconsidered, is equaled by no other single agency but the government\nitself.\u201d[170]\n\nThe system by which this work is carried forward is thus described: \u201cThe\ntwelve Catholic provinces ... are subdivided into seventy-nine dioceses.\nThe latter average from thirty-five to forty parishes, each of which is\nsupposed to have a school for the elementary training of their children.\nAs a matter of fact, _ninety-three per cent_ of them maintain parochial\nschools, in which are educated, generally by the priesthood, ... the\n511,063 pupils. In addition to these are five hundred and eighty-eight\nacademies, usually for the girls, and ninety-one colleges.\u201d This was\nwritten six or seven years ago, but the figures speak for themselves.\nWith the nation honeycombed by schools which have as their avowed\nobject the annihilation of Protestantism and republicanism; with our own\npublic-school system, so grand in many respects, _yet compromising until\nit is indeed papal_, it is not strange that Methodist and Presbyterian\ncongregations are bemoaning their dwindling numbers.\n\nShould Protestants educate their own children? History speaks in emphatic\nlanguage, Yes! The papacy says, If you wish us to have your children, No!\n\n\u201cGod stands at the door and knocks; blessed are we if we open to\nhim.\u201d\u2014_Luther._\n\n\n\n\nXVI\n\nCHRISTIAN EDUCATION\n\n\nAfter watching the educational struggle which has gone on for ages\nbetween truth and error, and observing that scarcely a century has\npassed which has not witnessed a controversy more or less severe between\nChristian and papal methods of instruction, one is prepared to believe\nthat this is a subject inseparably connected with the history of nations.\nThis being true, we must expect to find ourselves in the midst of the\ncontroversy to-day. It needs but a casual glance at current history to\nconfirm this fact; for minds are troubled because of existing evils, and\nhearts are open for educational truth.\n\nIf we are inclined to think that the principles of Christian education\nare new and before unheard of, we have but to catch the thoughts which\nhave swayed true educators from the time of Christ to the present day to\nknow that the same spirit has been at work in all ages to draw the hearts\nof men to God.\n\n[Sidenote: Christian education exemplified by Christ]\n\nThe advent of Christ was a wonderful event. \u201cThe Word was made flesh,\nand dwelt among us.\u201d That man might behold the workings of God in human\nflesh, and see here the manifestation of truth, Christ was born. His\nwas pre-eminently a work of education, and His system was _Christian\neducation_. By this means, Heaven again reached earth, and clasped it\nto her bosom. Men, in their shortsightedness, were unable to comprehend\nthe spiritual teachings of the Son of God, and often His most powerful\nlessons fell unappreciated on the ears of the multitudes, and even on the\nears of the apostles.\n\n[Sidenote: The Holy Spirit the teacher]\n\nMuch as the life of Christ has done for the world, there has never been a\nman, or a nation of men, who have fully followed his teachings. Error has\never been mixed with truth, and the educators of the world have failed to\nsee the realization of their hopes because of this partial grasp of truth.\n\nChrist, when rejected by the world, did not withdraw entirely, and leave\nman to his fate; but He sent forth His Spirit, the _Spirit of Truth_\nas an educator, leading minds into truth. This working of the Spirit\nis plainly seen, for one man has been directed to one phase of true\neducation, while another, perhaps a contemporary worker, or perhaps a\nsuccessor, it may be a fellow countryman, or one at a great distance, has\npicked up another thread in the skein, and developed another thought for\nthe world.\n\n[Sidenote: True education always represented]\n\nThe world has never long been left without some representative of\nChristian education. In attempting to define the term which stands as\nthe subject of this chapter, attention is called to the partial work of\nreform which has been accomplished by men whom the world recognizes as\neducators. The errors of a false education, so prevalent in times past,\nand still recognized as a part of the educational systems now in vogue,\nstand in strong contrast to the correct ideas advocated by these men at\nvarious times.\n\n[Sidenote: Latin and word-study in papal schools]\n\nThe men whose ideas are given in this chapter lived and wrought after the\nReformation; and in order to reveal the error against which they worked,\nit is necessary to consider the methods of instruction to be found in\npapal schools. Similar thoughts are found on previous pages, but, for\nthe sake of contrast, they are here repeated.\n\nPainter says: \u201cWhen a young man had acquired a thorough mastery of\nthe Latin language for all purposes; when he was well versed in the\ntheological and philosophical opinions of his preceptors; when he\nwas skillful in dispute, and could make a brilliant display from the\nresources of a well-stored memory, he had reached the highest points to\nwhich the Jesuits sought to lead him. _Originality and independence_\nof mind, _love of truth for its own sake, the power of reflecting, and\nof forming correct judgments, were not merely neglected_, they were\nsuppressed in the Jesuits\u2019 system.\u201d[171] Karl Schmidt likewise testifies\nin the words, \u201c_Books_, _words_, had been the subjects of instruction....\n_The knowledge of things was wanting._ Instead of things themselves,\n_words about the things were taught_.\u201d \u201cLearning by doing\u201d is the rule\nin Christian education. A large amount of Latin and Greek was, and is\nstill, the rule in the papal educational system, and these languages were\ntaught, not for the sake of thought, but merely for the words.\n\n[Sidenote: Reformers oppose mere language study]\n\nThe world had for a century been bound by the study of the classics. This\nbondage was broken by the Reformation, but the world returned thither\nagain. Milton, the poet of the seventeenth century, wrote: \u201cLanguage is\nbut the _instrument_ conveying to us things useful to be known. Though a\nlinguist should pride himself to have all the tongues that Babel cleft\nthe world into, yet if he have not studied the solid things in them, as\nwell as the words and lexicons, he were nothing so much to be esteemed\na learned man as any yeoman or tradesman competently wise in his mother\ndialect only.... We do amiss to spend seven or eight years in scraping\ntogether so much Latin and Greek as might be learned otherwise easily and\ndelightfully in one year.\u201d[172]\n\n[Sidenote: Things studied instead of language]\n\nRatich, a German educator of the sixteenth century, said: \u201cWe are\nin bondage to Latin. The Greeks and Saracens would never have done\nso much for posterity if they had spent their youth in acquiring a\nforeign tongue. We must study our own language, and then the sciences.\u201d\n\u201cEverything first in the mother tongue,\u201d and \u201cnothing on mere\nauthority,\u201d were rules in his schoolroom. Comenius, the renowned teacher,\nused to say: \u201cIf so much time is to be spent on the language alone, when\nis the boy to know about things,\u2014when will he learn philosophy, when\nreligion, and so forth? He will consume his life in preparing for life.\u201d\n\n[Sidenote: Mechanical teaching is papal]\n\nHow exactly this applies to the word-study of our boys and girls to-day!\nIt matters not whether it be Latin or English grammar; indeed, it may\nbe that other mode of expression,\u2014some form of mathematics,\u2014where time\nand energy are devoted to the process merely. A failure to make the\ndevelopment of thought\u2014independent thinking, in fact\u2014the main object in\ninstruction, stamps any method of teaching as papal, no matter by what\nname it is known, or by whom the subjects are taught. It was the life\nwork of Comenius to counteract this tendency, as the following principles\nshow. He insisted that \u201cnothing should be taught that is not of solid\nutility.\u201d \u201cNothing is to be learned by heart that is not first thoroughly\nunderstood.\u201d \u201cTheologians and physicians should study Greek.\u201d \u201cDoing can\nbe learned only by doing.\u201d That educational reformers of to-day are\nadvocating these same principles will be seen later. This is a part of\nChristian education.\n\n[Sidenote: Character-building the aim in true education]\n\nJohn Locke, an English educator of the seventeenth century, had truth on\nthe subject of education. Of the languages, he says: \u201cWhen I consider\nwhat ado is made about a little Latin and Greek, how many years are\nspent in it, and what a noise and business it makes to no purpose, I\ncan hardly forbear thinking that parents of children still live in fear\nof the schoolmaster\u2019s rod, which they look on as the only instrument of\neducation; as if a language or two were its whole business.\u201d\n\nCharacter was valued by this man, and his statement as to the relative\nimportance of study is valuable to parents and teachers. \u201cReading and\nwriting and learning I allow to be necessary, but yet not the chief\nbusiness. I imagine you think him a very foolish fellow that should not\nvalue a virtuous or a wise man infinitely before a scholar. Not but that\nI think learning a great help to both, in well-disposed minds; but yet it\nmust be confessed also that in others not so disposed, it helps them only\nto be the more foolish or worse men.\n\n[Sidenote: How Locke would choose a teacher]\n\n\u201cI say this, that when you consider the breeding of your son, and are\nlooking out for a schoolmaster, or a tutor, you would not have, as is\nusual, Latin and logic only in your thoughts. Learning must be had, but\nin the second place, as subservient only to greater qualities. Seek\nout somebody that may know how discreetly to frame his manners: place\nhim in hands where you may, as much as possible, secure his innocence,\ncherish and nurse up the good, and gently correct and weed out any bad\ninclinations, and settle in him good habits. THIS IS THE MAIN POINT; and\nthis being provided for, learning may be had into the bargain.\u201d\n\nTo how great an extent are Protestants following this excellent advice?\nIn what schools for Protestant boys and girls is innocence cherished?\nwhere is the good nourished? where are bad inclinations gently weeded\nout, and good habits settled? where do these things take a position ahead\nof book learning?\n\n\u201cVirtue,\u201d continues Locke, \u201cas the first and most necessary of those\nendowments that belong to a man or gentleman, was based on religion.\nAs the foundation of this, there ought very early to be imprinted on\nhis mind a true notion of God.\u201d Here one finds a clear conception of\nChristian education, which parents of to-day would do well to study.\n\n[Sidenote: Cramming a papal method]\n\nThe study of the classics, together with the memory work which was the\nchief characteristic of these studies, was not the only defect in papal\neducation; hence it is not the only error from which educators, led, as\none must believe, by the spirit of truth, have from time to time broken\naway. The cramming system, so justly denounced by thinking minds as one\nof the most far-reaching defects of the present school system, is a mark\nof papal education wherever it may be found. And probably no generation\nhas passed which has not heard some voice lifted against this pernicious\npractice of the schoolroom. The God of heaven recognizes that the human\nmind contains the highest possibilities of earth; the child is a part of\nhimself; and when wrong methods of education are used in dealing with\ndeveloping minds, He, the head of the body, of which we are members,\nfeels the hurt; so it is that Christian education is an emanation from\nthe mind of God.\n\nMontaigne, speaking of education in the sixteenth century, said: \u201cIt is\nthe custom of schoolmasters to be eternally thundering in their pupils\u2019\nears, as if they were pouring into a funnel, while the pupils\u2019 business\nis only to repeat what their masters have said.\u201d He is taught that \u201ca\ntutor ... should, according to the capacity he has to deal with, put it\n[the child\u2019s mind] to the test, permitting his pupil himself to taste\nand relish things, and of himself to choose and discern them.... Too\nmuch learning stifles the soul, just as plants are stifled by too much\nmoisture, and lamps by too much oil. Our pedants plunder knowledge from\nbooks, and carry it on the tips of their lips, just as birds carry seeds\nto feed their young.... We toil and labor only to _stuff the memory_, but\nleave the _conscience and understanding unfurnished and void_.\u201d\n\n[Sidenote: Twentieth century schools cram]\n\nAs late as January, 1900, Edward Bok, editor of the _Ladies\u2019 Home\nJournal_, wrote concerning the cramming process of the popular schools:\n\u201cDo American men and women realize that in five cities of our country\nalone there were, during the last school term, _over sixteen thousand\nchildren_ between the ages of eight and fourteen taken out of the public\nschools because their nervous systems were wrecked, and their minds were\nincapable of going on any further in the infernal cramming system which\nexists to-day in our schools?... Conservative medical men who have given\ntheir lives to the study of children place the number whose health is\nshattered by overstudy at more than 50,000 each year.... It is cramming,\ncramming, cramming. A certain amount of \u2018ground must be gone over,\u2019 as\nit is usually called. Whether the child is physically able to work the\n\u2018ground\u2019 does not enter into the question.\u201d\n\nThe writer dwells upon the evils of night study, and continues: \u201cTrue\nreform always begins at the root of all evils, and the root of the evil\nof home study lies in the cramming system.\u201d\n\n[Sidenote: Mrs. Lew Wallace on cramming]\n\nMrs. Lew Wallace says: \u201cGo into any public school, and you will see girls\npallid as day lilies and boys with flat chests and the waxen skin that\nhas been named the school complexion. Every incentive and stimulus is\nheld out; dread of blame, love of praise, prizes, medals, badges, the\ncoveted flourish in the newspapers\u2014the strain never slackens.... The\nburden is _books_. The tasks imposed on the young are fearful. The effort\nseems to be to make text-books as difficult and complicated as possible\ninstead of smoothing the hill so high and hard to climb.\u201d\n\nIn her characteristic style, Mrs. Wallace condemns the usual methods of\nteaching arithmetic and language:\u2014\n\n\u201cSaid a mother, \u2018Two and two are what?\u2019\u201d\n\n\u201cThe boy hesitated.\n\n\u201c\u2018Surely you know that two and two make four.\u2019\n\n\u201c\u2018Yes, mama; but I am trying to remember the process.\u2019\n\n\u201cProcess, indeed!...\n\n\u201cOne day Mary was bending over a tablet writing words on both sides of a\nstraight line, like multiplied numerators and denominators.\n\n\u201c\u2018What are you at now?\u2019 asked grandma.\n\n\u201cMary answered with pride, \u2018I am diagraming.\u2019\n\n\u201c\u2018In the name of sense, what\u2019s diagraming?\u2019\n\n\u201c\u2018It\u2019s mental discipline. Miss Cram says I have a fine mind that needs\ndeveloping. Look here, grandma, now this is the correct placing of\nelements. _Fourscore_ and _seven_ are joined by the word _and_, a\nsubordinate connective copulative conjunction. It modifies _years_, the\nattribute of the preposition. _Ago_ is a modal verb of past time. The\nroot of the first clause is\u2014.\n\n\u201c\u2018Why, that\u2019s Lincoln\u2019s speech at Gettysburg. I keep it in my work-basket\nand know it by heart.\u2019\n\n\u201c\u2018Indeed! Well, _ours_ is a simple personal\u2014.\u2019\n\n\u201c\u2018That\u2019s enough. If President Lincoln had been brought up on such stuff,\nthat speech would never have been written. He called a noun a noun, and\nwas done with it.\u2019\u201d[173]\n\nMontaigne could scarcely have given a more vivid description had he seen\nthe grind of modern education, where grades are strictly kept, and all\nchildren, the strong and the tender alike, are forced through the same\nprocess. There is no relief save in dropping by the wayside when disease\nfastens its tendrils on the human frame.\n\nAgainst this system all educational reformers have striven, but it\nremains with us still. Christian parents, could they see the relative\nvalue of soul and mental culture, would demand the establishment of a new\norder of things. Christian education alone can effect a cure.\n\n[Sidenote: Nature-study to prevent cramming]\n\nComenius strove to correct this error by the introduction of\nnature-study. He says: \u201cThe right instruction of youth does not consist\nin cramming them with a mass of words, phrases, sentences, and opinions\ncollected from authors, but in unfolding the understanding, that many\nlittle streams may flow therefrom as from a living fountain.... Why shall\nwe not, instead of dead books, open the living book of nature? Not the\nshadows of things, but the things themselves, which make an impression on\nthe senses and the imagination, are to be brought before youth. By actual\nobservation, not by a verbal description of things, must instruction\nbegin.... Men must be led as far as possible to draw their wisdom, not\nfrom books, but from a consideration of heaven and earth, oaks and\nbeeches; that is, they must know and examine things themselves, and not\nsimply be contented with the observations and testimony of others.\u201d\n\nHis fundamental principles were, \u201cEducation is a development of the whole\nman,\u201d and \u201cMany studies are to be avoided as dissipating the mental\nstrength.\u201d\n\n[Sidenote: Modern science study and doubt]\n\nA long stride was taken by Comenius toward breaking the mechanical\nteaching of the papacy. The error into which his followers fall is in\nmaking nature the all in all, failing to recognize the Word of God as the\nonly guide and interpreter of natural phenomena. This mistake has led\nmodern schools to take the position in science studies which is described\nin the following words by Frank S. Hoffman, professor of philosophy in\none of America\u2019s leading theological schools: \u201cEvery man, because he is\na man, is endowed with powers for forming judgments, and he is placed\nin this world to develop and apply those powers to all the objects with\nwhich he comes in contact.\u201d[174] In such words does he plainly state that\nhuman reason is the means by which man is to obtain his wisdom. Then\nfollows his explanation of the method of procedure when reason has been\nthus exalted. These are his words: \u201cIn every sphere of investigation he\n[man] should _begin with doubt_, and the student will make the most rapid\nprogress _who has acquired THE ART OF DOUBTING WELL_.\u201d\n\nSuppose, now, that the subject under consideration is some newly\ndiscovered natural phenomenon, and the student of nature wishes to\ninvestigate. According to Professor Hoffman, a modern theologian, and\nhence a teacher, he must \u201cbegin with doubt, and the student will make\nthe most rapid progress who has acquired the art of doubting well.\u201d\nChristian education, in contrast with this method, says, \u201cThrough faith\nwe understand.\u201d\n\n[Sidenote: Methods in Sciences and theology]\n\nThat this method of study\u2014to begin with doubt\u2014is not only applicable\nto the natural sciences, but to the study of spiritual truths also,\nProfessor Hoffman continues: \u201cWe ask that every student of theology\ntake up the subject precisely as he would any other science: _that he\nbegin with doubt_, and carefully weigh the arguments for every doctrine,\naccepting or rejecting each assertion according as the balance of\nprobabilities is for or against it.... We believe that even the teachings\nof Jesus should be viewed from this standpoint, and should be accepted or\nrejected on the ground of their inherent reasonableness.\u201d\n\nThus the spirit of doubt with which the child is taught to study nature,\ngoes with him through all his school years; it grows with his growth;\nand if he enters a theological school to prepare for the ministry, he is\nconfronted by the same method in the investigation of the teachings of\nChrist. What wonder that the results of modern education are a class of\ninfidels and skeptics?\n\nThe words of President Harper, of Chicago University, are worth\nrepeating: \u201cIt is difficult to prophesy what the results of our present\nmethod of educating the youth will be in fifty years. We are training\nthe mind in the public schools, but the moral side in the child\u2019s nature\nis almost entirely neglected.\u201d Not only is it neglected, but faith is\ntrampled to the ground, and human reason exalted above its prostrate\nform. \u201c_When the Son of man cometh, shall he find faith on the earth?_\u201d A\npertinent question, indeed, for educators to answer.\n\n[Sidenote: The method of \u201cdoubt\u201d is Socratic]\n\nThis method of doubting is papal, and can be traced directly to Socrates,\nthe Greek. Of him, we read: \u201cSocrates was not a \u2018philosopher,\u2019 nor yet a\n\u2018teacher,\u2019 but rather an \u2018educator,\u2019 having for his function \u2018to rouse,\npersuade, and rebuke\u2019.... _Socrates\u2019 theory of education had for its\nbasis a PROFOUND AND CONSISTENT CONCEPTION._\u201d[175]\n\nIn dealing with his students, the same authority thus states his method\nof procedure: \u201cTaking his departure from some apparently remote principle\nor proposition to which the respondent yielded a ready assent, Socrates\nwould draw from it an unexpected but undeniable consequence which was\nplainly inconsistent with the opinion impugned. In this way he brought\nhis interlocutor to pass judgment upon himself, and reduced him to a\nstate _of doubt_ or perplexity. \u2018Before I ever met you,\u2019 says Meno, in a\ndialogue which Plato called by his name, \u2018I was told _that you spent your\ntime in doubting and leading others to doubt:_ and it is a fact that your\nwitcheries and spells have brought me to that condition; you are like the\ntorpedo; as it benumbs anyone who approaches and touches it, so do you.\u2019\u201d\n\nWe can readily trace the connection between the Socratic method of\ndoubting and the same method as advocated by the professor of the\ntheological school, for \u201chis [Socrates\u2019s] practice led to the Platonic\nrevival,\u201d and the Platonic system of education and its introduction in\nmodern schools has been too thoroughly discussed in previous pages to\nneed repetition here.\n\n[Sidenote: \u201cDoubt\u201d taught in modern schools]\n\nThe Socratic method of teaching\u2014the development of doubt\u2014seems to\ncharacterize much of the teaching of to-day, if we can judge from an\narticle which appeared in the _Outlook_, written by the editor, Lyman\nAbbott. The educational work is thus described:\u2014\n\n\u201cThe educational processes of our time\u2014possibly of all time\u2014are largely\nanalytical and critical. They consist chiefly in analyzing the subjects\nbrought to the student for examination, separating them into their\nconstituent parts, considering how they have been put together, and\nsitting in judgment on the finished fabric or on the process by which it\nhas been constructed.\n\n\u201cThus all, or nearly all, study is analytical, critical,\u2014a process of\ninquiry and investigation. The process presupposes an inquiring if not\na skeptical mood. _Doubt_ is the pedagogue which leads the pupil to\n_knowledge_.\n\n\u201cDoes he study the human body?\u2014Dissection and anatomy are the foundations\nof his study. Chemistry?\u2014The laboratory furnishes him the means of\nanalysis and inquiry into physical substances. History?\u2014He questions\nthe statements which have been unquestioned heretofore, ransacks\nlibraries for authorities in ancient volumes and more ancient documents.\nLiterature?\u2014The poem which he read only to enjoy he now subjects\nto the scalpel, inquires whether it really is beautiful, why it is\nbeautiful, how its meter should be classified, how its figures have been\nconstructed. Philosophy?\u2014He subjects his own consciousness to a process\nof vivisection in an endeavor to ascertain the physiology and anatomy of\nthe human spirit; brings his soul into the laboratory that he may learn\nits chemical constituents.\n\n\u201cMeanwhile the constructive and synthetic process is relegated to a\nsecond place, or lost sight of altogether. Does he study medicine?\u2014He\ngives more attention to diagnosis than to therapeutics; to the analysis\nof disease than to the problem how to overcome it. Law?\u2014He spends\nmore time in analyzing cases than in developing power to grasp great\nprinciples and apply them in the administration of justice to varying\nconditions. The classics?\u2014It is strange if he has not at graduation\nspent more weeks in the syntax and grammar of the language than he has\nspent hours in acquiring and appreciating the thought and the spirit\nof the great classic authors. It has been well and truly said of the\nmodern student that he does not study grammar to understand Homer, he\nreads Homer to get the Greek grammar. His historical study has given him\ndates, events, a mental historical chart; perhaps, too, it has given him\na scholar\u2019s power to discriminate between the true and the false, the\nhistorical and the mythical in ancient legends: but not to many has it\ngiven an understanding of the significance of events, a comprehension\nof, or even new light upon, the real meaning of the life of man on the\nearth. Has he been studying philosophy?\u2014Happy he is if, as a result of\nhis analysis of self-consciousness, he has not become morbid respecting\nhis own inner life, or cynically skeptical concerning the inner life of\nothers.\n\n\u201cIt is doubtless in the realm of ethics and religion that the disastrous\nresults of a too exclusive analytical process and a too exclusive\ncritical spirit are seen. Carrying the same spirit, applying the same\nmethods, to the investigation of religion, the Bible becomes to him\nsimply a collection of ancient literature, whose sources, structure, and\nforms he studies, whose spirit, he, at least for the time, forgets;\nworship is a ritual whose origin, rise, and development he investigates;\nwhose _real significance_ as an expression of penitence, gratitude,\nand consecration he loses sight of altogether. _Faith_ is a series of\ntenets whose biological development he traces; or a form of consciousness\nwhose relation to brain action he inquires into; or whose growth by\nevolutionary processes out of earlier states he endeavors to retrace.\n\n\u201cVivisection is almost sure sooner or later to become a post-mortem;\nand the subject of it, whether it be a flower, a body, an author, or an\nexperience, generally dies under the scalpel. It is for this reason that\nso many students in school, academy, and college lose not merely their\ntheology, which is perhaps no great loss, but their religion, which is an\nirreparable loss, while they are acquiring an education.\u201d[176]\n\n[Sidenote: Ministers accept Socratic reasoning]\n\nThis spirit of doubt characterizes the teachings of modern higher\ncritics. The critical study of the Bible, Dr. Newton tells us, \u201chas\ndisposed forever of the claim that it is such an oracle of God as we can\nsubmit our intellects to unquestioningly.\u201d \u201cDr. Briggs says that there\nare three co-ordinate authorities\u2014the church, the Bible, and reason. \u2018But\nwhen they disagree, which is to be the final court of appeal?\u2019 asks Dr.\nNewton. \u2018They do disagree widely to-day.\u2019 Dr. Newton believes that the\nultimate court of appeal is reason,\u2014not the reason of Thomas Paine and\nthe present-day realistic rationalists, but rather the \u2018_Divine Reason_\u2019\n_of Socrates and of Plato_.... Reason in this sense means not merely\nor chiefly the rationalizing faculty, but the moral nature\u2014the whole\nspiritual being of man. \u2018It is what conscience teaches, as well as what\nintellect affirms, that, together with the voice of the heart, forms the\ntrinity of true authority\u2014of reason.\u2019\u201d[177]\n\n[Sidenote: Secular methods and religious truths]\n\nThis is indeed the exaltation of reason. There is, in such a system,\nno room whatever for faith. W. T. Harris, United States Commissioner\nof Education, writing of Sunday-schools, attributes their decline to\nthe adoption, by Sunday-school teachers, of the methods employed in the\nsecular schools. A few words from him will suffice. He says: \u201cWith the\nspectacle of the systematic organization of the secular schools and the\nimprovement of methods of teaching before them, the leaders in the church\nhave endeavored to perfect the methods of the religious instruction of\nyouth. They have met the following dangers which lay in their path;\nnamely, first, the danger of adopting methods of instruction in religion\nwhich were fit and proper only for secular instruction; second, the\nselection of religious matter for the course of study which did not lead\nin a most direct manner toward vital religion, although it would readily\ntake on a pedagogic form.\u201d[178]\n\nIn order to show the reason why methods which are perfectly proper in\ngiving secular education are not adapted to religious instruction, Mr.\nHarris explains: \u201cThe secular school gives positive instruction. It\nteaches mathematics, natural science, history, and language. Knowledge\nof the facts can be precise and accurate, and a similar knowledge of\nthe principles can be arrived at. The self-activity of the pupil is\n... demanded by the teacher of the secular school. The pupil must not\ntake things on authority, but must test and verify.... He must trace\nout the mathematical demonstrations.... He must learn the method of\ninvestigating facts.... The spirit of the secular school therefore comes\nto be an enlightening one, although not of the highest order.\u201d\n\nThe whole tendency of secular education, according to Mr. Harris, is\nto develop a spirit of investigation and proof. This, he says, is a\nmeans of enlightening, but not of the highest order. The highest means\nof enlightening the mind is by faith. That is God\u2019s method. Christian\nschools must avoid the secular methods of instruction, adopting in their\nstead that highest form of enlightening,\u2014faith. That separates Christian\nschools from secular schools in methods as well as in the subject matter\ntaught.\n\n[Sidenote: Secular methods require material proof]\n\nThis secular method of investigation saps the spiritual life, and\nis responsible for the decline in modern Protestantism. Mr. Harris\ncontinues: \u201cReligious education, it is obvious in giving the highest\nresults of thought and life to the young, must cling to the form of\nauthority, and not attempt to borrow the methods of mathematics,\nscience, and history from the secular school. Such borrowing will result\nonly in giving the young people an overweening confidence in the\nfinality of their own immature judgments. They will become conceited\nand shallow-minded.... Against this danger of sapping or undermining\nall authority in religion by the introduction of the methods of the\nsecular school which lay stress on the self-activity of the child, the\nSunday-school has not been sufficiently protected in the more recent\nyears of its history.\u201d\n\nIf the adoption of secular methods of teaching in the Sunday-school,\nwhere children are instructed one day only in the week, has so weakened\nProtestantism, what must be the result when children are daily taught in\nthe public schools by methods which tend always to exalt human reason\nabove faith. It is little wonder that five days\u2019 instruction can not be\ncounteracted by the very best Sabbath instruction even in those schools\nwhich have not adopted secular methods in teaching the Bible.\n\nProtestants should learn from this that in starting Christian schools the\nmethods followed in the secular schools can not be adopted. Here is the\nstumbling-block over which many are apt to fall. Religious instruction\ndemands methods of teaching which will develop faith.\n\n[Sidenote: Religion in schools of Comenius]\n\nI can not refrain from recurring to the teachings of Comenius, since\nthey so strongly opposed the methods of education followed by those who,\nto-day, claim to be his disciples. James H. Blodgett says: \u201cComenius,\nanticipating more modern leaders in the philosophy and the art of\neducation, prepared an outline of the Pansophic School about 1650, in\nwhich the work of a complete education was divided for seven classes.\nThe general school was to spend the first hour of the morning in hymns,\nBible reading, and prayers.\u201d[179] \u201cClass III, the Atrial,\u201d we are told\nby the same writer, \u201cwas to have the inscription, \u2018Let no one enter who\ncan not speak.\u2019 In this class the boys should begin to read the Bible....\nThe history of this class is the famous deeds of the Biblical narrative.\u201d\nOf Class IV we read: \u201cA special collection of hymns and psalms must be\narranged for this class; also an epitome of the New Testament, which\nshould comprise a continuous life of Christ and His apostles, compiled\nfrom the four Gospels.... The accessory study is Greek.... It is\ncomparatively easy to learn to read the New Testament [in Greek], and\nthis is the chief utility of the study.\u201d Bible study formed an important\nfeature of the work of Class V, for concerning its work we read: \u201cA Bible\nManual, also, called the Gate of the Sanctuary, is to be placed in the\npupils\u2019 hands. This is to contain the whole of Scripture history in the\nwords of the Bible, but so digested that it may be read in one year.\u201d\n\nClass VII was theological; and the reader will readily note the\ndifference between the course of instruction marked out for it by\nComenius, and that suggested by Professor Hoffman for theological\nstudents in the twentieth century. \u201cInscription over the door: \u2018Let\nno one enter who is irreligious.\u2019 ... The class book should be a work\ndealing with the last stage of wisdom on earth, that is to say, the\ncommunion of souls with God. Universal history should be studied, and in\nparticular the history of the church for whose sake the world exists....\nThe future minister must learn how to address a congregation, and should\nbe taught the laws of sacred oratory.\u201d\n\nLet it be remembered that Comenius was a bishop of the Moravian Brethren,\na denomination noted for its extensive missionary work, its missions\ndotting the earth. Their activity in church work can readily be accounted\nfor by their system of education. Any Protestant church which wishes to\nsurvive, and desires the spread of its principles, must see that its\nchildren are educated spiritually as well as mentally and physically.\n\n[Sidenote: Christian education emphasizes practical]\n\nWe are now brought to consider another very important phase of\neducation,\u2014the relation of mental to physical training. False systems\nhave ever exalted the former to the neglect of the latter. Christ\ncombined the two, and educators from the seventeenth century on have\npresented correct views on the subject.\n\nLocke begins his \u201cThoughts on Education\u201d with these words: \u201cA sound mind\nin a sound body is a short but full description of a happy state in this\nworld.\u201d \u201cThe attainment of this happy condition,\u201d observes Painter,\n\u201cis the end of education.... In his [Locke\u2019s] mind, the function of\neducation was to form noble men well equipped for the duties of practical\nlife.\u201d[180]\n\nA PURE SOUL IN A SOUND BODY SHOULD PRECEDE STUDY OF MERE FACTS. Locke\u2019s\nideas of education are thus described by Quick: \u201cHis aim was to give\na boy a robust mind in a robust body. His body was to endure hardness,\nhis reason was to teach him self-denial. But this result was to be\nbrought about by leading, not driving him. He was to be trained, not\nfor the university, but for the world. Good principles, good manners,\nand discretion were to be cared for first of all; intelligence and\nintellectual activity next; and actual knowledge last of all.... The\nprevalent drill in the grammar of the classical languages was to be\nabandoned, and the mother-tongue was to be carefully studied.... In\neverything the part the pupil was to play in life was steadily to be kept\nin view.\u201d\n\nAnd yet to-day, when the editor of one of our magazines proposed that our\nuniversity students discuss the question, \u201cWhat order of studies is best\nsuited to fit the average man for his duties in the world of to-day?\u201d or,\n\u201cWhat is the relative importance of the various branches of education\nin fitting a man to secure his own happiness and rendering him a useful\ncitizen and neighbor?\u201d the president of Yale University replied: \u201cSome\nof the men hesitate to give the official sanction of the university to\na debate on short notice on questions of which most of the contestants\nknow very little. Why should not our university students know and choose\nthe practical studies? If they do not know them, why not?\u201d[181]\n\n[Sidenote: Manual training and mathematics]\n\nThere are educators, however, who are willing to break away from the\nconservatism of the past, and who advocate a change of methods in the\nelementary schools. Such are the thoughts presented by the superintendent\nof public instruction in the State of Michigan, in a manual issued in\nMay, 1900. There is sound sense in the following paragraphs, which will\nappeal to all who consider the needs of a child\u2019s mind. He says:\u2014\n\n\u201cIt is the duty of the schools to produce parallel growths of all the\nfaculties, leaving the pupil free to swing out into the realm of choice\nwith no distorted tastes or shortened powers. The training of the hand\nministers to this parallel development.\n\n\u201cWe remember when the sciences were taught wholly from the text. Later,\nthe principles of Pestalozzi entered the class room, and we stood\nopen-eyed and open-minded, as the truths of science were demonstrated\nwith the proper apparatus in the hands of the teacher. But to-day\nFroebel\u2019s idea has taken possession, and the pupil performs the\nexperiment. It is his hand that creates the conditions; it is his eye\nthat watches the changes, his hand that notes them. Science teaching\nhas thus adopted the manual training idea; and such are the results\nthat Latin, Greek, and mathematics are no longer considered as the only\nintellective subjects for college training.\n\n\u201cWhat the manual training idea has done for science teaching, it will\ndo for mathematics and other kindred subjects. The dissatisfaction\namong professional and business men regarding the teaching of practical\nthings in our schools is wide-spread. This is especially true regarding\narithmetic, penmanship, spelling, and language. Anyone who doubts this\nneeds but to enter the business places of his own city and make inquiry.\nThere is a well-grounded feeling that in the mastery of arithmetic is\na discipline closely allied to that needed in the activities of life;\nand when a father discovers that his child of sixteen or seventeen\nyears has no idea of practical business questions and little skill in\nanalytical processes, he justly charges the school with inefficiency.\nThe difficulty, however, is that the pupil has had no opportunity to\nsense arithmetic. To him measurements and values are indefinite ideas.\nHe commits facts to memory, and blindly tries to work out problems. If\nhis memory and imagination are good, he stands well, and receives a\nhigh mark. But still the work is vague; it does not touch his life or\nexperience; it has no meaning. Put that pupil into a manual-training\nschool,\u2014the boy in the shop, the girl in the kitchen [practical\nexperience has demonstrated that the girl has a place in the shop\nalso],\u2014and at once mathematical facts become distinct ideas.\n\n\u201cStep into the shop of a manual-training school [or step into the\nwell-ordered kitchen], and observe the boy with a project before him.\nWhat are the steps through which his mind must bring him to the final\nperfection of the work.\n\n\u201cFirst, he must give the project careful study.\n\n\u201cSecond, he must design it and make a drawing of it. This at once puts\nmathematics into his hand as well as his head. He must use square,\ncompass, try-square, and pencil. Exact measurements must be made,\ndivisions and subdivisions calculated, lines carefully drawn.\n\n\u201cThird, he must select material of proper dimensions and fiber, and then\nmust reflect how to apply it to the draught made so that there is no\nwaste.\n\n\u201cFourth, he must plane and saw to the line, correct and fit; in short,\nmust create the project that has had existence in his mind and upon paper\nonly. Then it is that his arithmetic begins to throb with life, his\njudgment to command, and his ethical sense to unfold.\u201d\n\nThis is the testimony of teachers who have made a practical application\nof arithmetic and geometry in the carpenter shop. Children twelve and\nfourteen years of age solve problems in proportion, in square root,\nin measurements, and in denominate numbers, which baffle the skill of\nthe ordinary high-school graduate. This, too, is a part of Christian\neducation. Doubtless Christ himself gained most of his mathematical\nknowledge at the carpenter\u2019s bench.\n\n\u201cThe most practical education,\u201d says Hiram Corson \u201c(but this,\nso-considered, pre-eminently practical age does not seem to know it), is\nthe education of the spiritual man; for it is this, and not the education\nof the intellectual man, which is, must be (or Christianity has made\na great mistake), the basis of individual character, and to individual\ncharacter ... humanity owes its sustainment.\u201d The proper combination,\nthen, of religious training and practical hand work in teaching\nmathematics or language will develop stability of character, and this is\nthe end and aim of Christian education.\n\n[Sidenote: Carpentry not the only practical educator]\n\nThere are, however, in this twentieth century, various other ways of\nrendering education practical; and since these ways are a factor in the\nChristian training of youth, they should receive attention. God made no\nmistake when he gave to Adam the work of tilling the soil. Since the days\nof Eden, those men who have shunned the cities, and chosen instead to\ndwell in rural districts, have, as a rule, come closest to the heart of\nthe Creator. The true way to study the sciences is to come in touch with\nNature.\n\n[Sidenote: Christ chose the country]\n\nFor this, also, we have the example of Christ. \u201cIn training His\ndisciples, Jesus chose to withdraw from the confusion of the city, to\nthe quiet of the fields and hills, as more in harmony with the lessons\nof self-abnegation He desired to teach them. And during His ministry\nHe loved to gather the people about Him under the blue heavens, on some\ngrassy hillside, or on the beach beside the lake. Here, surrounded by the\nworks of His own creation, He could turn the thoughts of His hearers from\nthe artificial to the natural. In the growth and development of nature\nwere revealed the principles of His kingdom. As men should lift up their\neyes to the hills of God, and behold the wonderful works of His hands,\nthey could learn the precious lessons of divine truth. Christ\u2019s teaching\nwould be repeated to them in the things of nature.... The things of\nnature take up the parables of our Lord, and repeat His counsels.\u201d\n\nThe teacher who has a desire to ennoble the character of his pupils will\nseek a place where Nature in her silent language gives lessons which no\nhuman tongue can utter. Parents who desire the best good of their sons\nand daughters, will, when the light of Christian education dawns upon\ntheir minds, hasten into the country, that the youthful minds over which\nthey are keeping guard may be influenced by the natural rather than by\nthe artificial.\n\n[Sidenote: Value of the farm in education]\n\nIt is not surprising that the best educators who have opened their minds\nto truth have taught that cultivation of the soil, with the training of\nthe eye and the hand in the shop, should accompany mental discipline.\nProf. James R. Buchanan, says: \u201cBlessed is the _farmer\u2019s boy_.... The\nindustrial feature, not limited to handicraft, but embracing all forms\nof useful exertion, _is the essential basis of a true education_;\nas it insures, if rightly conducted, a worthy character, a healthy\nconstitution, a solid intellect, and a capacity for practical success;\nfor it gives vigor to the entire brain, and a far better invigorating\nmental discipline than can ever be obtained from text-books. The boy\nwho has constructed a wagon, or a bureau, or _raised a small crop_,\nas instructed, has more independence of mind and originality than the\none who has only studied text-books. The boys of Lancaster, Ohio, who\ngave half their time to useful industry, made better progress in school\nstudies than the common school pupils who had their whole time for\nstudy, and at the same time presented a model of conduct in all respects\nunequaled in any non-working school in this country.\u201d[182]\n\nClose adherence to the text-book is the papal method of teaching, and is\na necessary accompaniment of prescribed courses, while the humanistic\ntendency is well developed. Christian schools, because of the truths\nthey advocate, are forced to depart from the established order in the\neducational world, and their education is rendered practical by joining\n_the farm and the school_.\n\nThis method of teaching is already followed in some places, showing\nthat that system so often designated Christian education is not a thing\nof recent birth, neither is it the product of some man\u2019s mind. Its\nprinciples have been made known from time to time, and these principles\nhave been followed more or less carefully in all periods of the world\u2019s\nhistory.\n\n[Sidenote: School Gardens of Modern Europe]\n\nThat the combining of soil-cultivation and study is a practical thing,\nand not a mere theory, is attested by the words of United States\nConsul-General John Karel, who reports as follows concerning \u201cSchool\nGardens in Russia:\u201d \u201cIn a good many countries of western Europe,\nespecially in Germany, Austria, France, Belgium, Switzerland, and partly\nin Sweden, the public village schools have sections of land allotted\nto them, which are either devoted to the use of the teachers, who take\nthe profits therefrom, or serve for the establishment of school gardens.\nSchool gardens in western Europe bear, in a certain measure, a scientific\ncharacter. Children are made to carry out in them practically what they\nlearn theoretically.\n\n[Sidenote: School gardens in Russia]\n\n\u201cIn Russia ... it was well known that the land owners and peasants\nwere in great need of instruction in farming; consequently schools of\nall kinds were established by the ministry of agriculture throughout\nthe country.... For the development of the gardening industry, schools\nwere founded first in Penza, in Bessarabia, ... and in 1869 a school\nof gardening and viticulture was found at Nikitsk. The work of the\nNikitsk school was divided as follows: During the winter semester there\nwere three hours of lessons per day and four and one-half hours of\npractical study in the garden, vineyard, and in the cellar. During the\nsummer semester the lessons in class lasted only one hour, or sometimes\ntwo hours, but the practical studies occupied daily six or even eight\nhours.\u201d[183]\n\nTeachers in these schools are enabled to support themselves at least\npartially from the sale of fruits, berries, vegetables, honey, etc., but\nthis was not the chief inducement in starting school gardens. The writer\nlast quoted continues: \u201cThe desire to add something to the low salaries\nof the village school teachers, and, on the other hand, to acquaint as\nmuch as possible, not only children, but also grown-up people, with\ngardening, sericulture, and apiculture, has caused an increase during the\nlast ten years, in the number of school gardens, apiaries, and silkworm\nhatcheries. In 1892 there were about two thousand school gardens in\nRussia. At the present time [1897] there are 7,521, with 532 apiaries,\nand 372 silkworm hatcheries.\u201d\n\nMr. Mescherski, who is chief of one of the departments of agriculture,\nand one of the principal advocates of school gardens in Russia, has\nstated the object of school gardens and their significance as follows:\n\u201cSchool gardens ... are of importance on the following grounds. (1)\nHygienic, as being a place for physical labor in the open air, so\nnecessary for the teacher and pupils.... (2) Scientific educational, as\nacquainting children with the life of useful plants, developing their\nminds by the study of nature, and promoting in the rising generation\na regard for labor and a more moral and \u00e6sthetic sentiment concerning\ntrees. (3) General economical ... and (4) personal economical,\u201d which\nrefers to the support of the teacher.\n\n[Sidenote: Christians should encourage rural life]\n\nIf the Russian government, on the liberation of its serfs and its\ncrown peasants, found it so greatly to its advantage to establish\nschool gardens, of what lasting benefit would they be to Christians!\nProtestants, instead of crowding into the cities where the laboring man\nis subject to the trades unions, trusts, and monopolies, should seek\nfor themselves a few acres of land, and should see that schools are\nestablished for the education of their children where the mechanical\ntext-book grind is replaced by the study of God\u2019s will as revealed in\nHis Word and works. Nature studies thus conducted, instead of developing\ndoubt, will strengthen the faith of the pupil, and the students from\nsuch schools will be fitted for citizenship not only in the governments\nof earth but in the Kingdom of God. This also is a part of the system of\ninstruction known as Christian education.\n\n\n\n\nXVII\n\nCHRISTIAN EDUCATION (Continued)\n\n\n[Sidenote: Education defined by Pestalozzi]\n\nThe nineteenth century has not been lacking in minds which have grasped,\nat least in part, the principles of Christian education. Thus writes\nPestalozzi: \u201cSound education stands before me symbolized by a tree\nplanted near fertilizing waters.... In the newborn child are hidden those\nfaculties which are to unfold during life. The individual and separate\norgans of his being form themselves gradually into an harmonic whole, and\n_build up humanity in the image of God_.\u201d[184]\n\nWith this agrees Milton\u2019s definition of education. \u201cThe end, then, of\nlearning,\u201d he says, \u201cis to repair the ruins of our first parents by\nregaining to know God aright, and out of that knowledge to love Him,\nto imitate Him, to be like Him, as we may the nearest by possessing\nour souls of true virtue, _which being united to the heavenly grace\nof faith_, makes up the highest perfection.\u201d This is similar to the\ndefinition given by the author of \u201cChristian Education,\u201d that \u201cthe true\nobject of education is to restore the image of God in the soul.\u201d\n\nChristian education, then, is a spiritual education. In this sense the\nwords of Pestalozzi, at the burial of his wife, are pathetic but weighty\nwith significance. Turning to the coffin, he said tenderly: \u201cWe were\nshunned and despised by all; sickness and poverty bowed us down; and we\nate dry bread with tears. What was it in those days of severe trial gave\nyou and me strength to persevere and not lose hope?\u201d Laying a copy of\nGod\u2019s Word on her breast, he continued: \u201cFrom this source you and I drew\ncourage and strength and peace.\u201d[185]\n\nAdvocates of Christian education may to-day encounter the same sort of\nrebuff from the world; but God\u2019s Word stands as guide, expressing the\nprinciples to be followed by the educator.\n\n[Sidenote: The Bible as an educator]\n\nCharles W. Dabney, Jr., president of the University of Tennessee,\nin an address gave utterance to these words. \u201cThe Bible is the best\ntext-book of education, as of many other sciences. In it we read\nwhere Paul tells Timothy, his \u2018dearly beloved son in the faith,\u2019 that\n\u2018all scripture is given by inspiration of God, and is profitable for\ndoctrine, for reproof, for correction, for instruction in righteousness\nthat the man of God may be perfect, thoroughly furnished unto all good\nworks.\u2019 Nowhere in literature or philosophy is there a better or clearer\nexpression of the true purpose of education than this. The object of\neducation is not pleasure, or comfort, or gain, though all these may and\nshould result from it. The one true purpose in education is to prepare\nthe man for \u2018good works.\u2019 It is a noble thing to develop a perfect\nsoul, to thoroughly furnish a body, mind, and heart.... Character\nbuilding, conscience forming, then, is the main object of education. The\nteacher dare not neglect character, nor the college to provide for its\ndevelopment. We must always and everywhere, in every course and scheme\nof study, provide those methods and agencies which shall develop the\ncharacter of the pupil along with his other powers. How, then, shall we\ndevelop character in our pupils? What are the methods and the agencies\nfor doing this? This is the crucial question of this age, as of every\nage. To this question all the ages give but one answer, and that is\n_Christianity_. The world has had many teachers of science, art, and\nphilosophy, but only one teacher of righteousness, and He was Jesus\nChrist, the Son of God.\u201d\n\nThe many teachers of science, art, and philosophy, have, by their systems\nof education, led men away from the knowledge of God, the wisdom which is\neternal life. If the education of Christ is to be accepted, as suggested\nby Professor Dabney, His word, the Bible, must be recognized as the\nBook of books, the guide in all investigation, the interpreter of all\nphenomena.\n\n[Sidenote: Christian schools needed]\n\nMuch is said concerning the moral education which every child should\nreceive. Parents realize that the boy or girl who grows to maturity\nwith only a physical or intellectual education is either a pugilist\nor a fit subject for the penitentiary, and hence they insist that the\nspiritual nature should receive some attention. But where is this\nspiritual education to be obtained? State schools have no right to give\nsuch training; indeed, they can not do it. True, they have attempted it,\nbut it is a miserable failure. Protestants should no longer make the\ndemand. The time has come for them to see that they should establish\nschools, whose object it is to develop character. These schools should\nreceive support independent of the state; they should be free to follow\nmethods entirely different from the formalism of the papal system; their\ncourse of instruction should meet the individual needs of the pupils,\nand be of a character which will develop Christians. To accomplish such\nresults, the Word of God must be taken from the dust, and placed in the\ncurriculum, not as a mere reference book of Jewish antiquities, but, as\nit is in deed and in truth, the light whose rays encircle the world. \u201cThe\nHoly Scriptures must be the Alpha and Omega of Christian schools,\u201d wrote\nComenius. Christ must be the teacher.\n\nThe men thus far quoted have followed the light which shone upon their\npathway. To-day we may gather the scattered gems of truth left by them;\nbut, better far, we may go direct to the Word itself, and the Spirit of\ntruth will guide into the paths of Christian education. As taught by\nFroebel, \u201cThe spiritual and physical development do not go on separately\nin childhood, but the two are closely bound up with each other.\u201d\n\n[Sidenote: Man\u2019s threefold nature]\n\nThe human being has a threefold nature,\u2014the physical, the mental, and\nthe spiritual; and Christian education so develops these that they\nsustain the proper relation one to another. The spiritual nature was the\ncontrolling power in the man made in God\u2019s image. In the degeneration\nof the race, he lost his spiritual insight, and passed first to the\nintellectual plane, then to the physical. This is seen in the history\nbefore the flood. Eden life was a spiritual existence; Adam\u2019s life after\nthe fall was less spiritual, and gradually his descendants came to\nlive on the mental plane. There were master minds in the antediluvian\nworld. Men had no need of books, so strong was the memory and so keen\nthe insight. Through further disobedience, through an education which\nstrengthened reason rather than faith, men sank to the physical plane\ninstead of rising to the spiritual, until in due time the earth was\ndestroyed by water.\n\n[Sidenote: Education since the time of Christ]\n\nThe same planes of existence are distinguishable in all ages since the\nflood, but Christ alone rose to the purely spiritual level. Israel as a\nnation might have so lived had true educational methods been followed.\nIsrael falling, the offer was made to the Christian church. Age by\nage that body has refused to live a spiritual life, or, accepting\nthe proffered gift, has attempted to rise without complying with the\nnecessary conditions,\u2014absolute faith in God\u2019s Word and strict compliance\nwith his commands. The Reformation again turned men\u2019s eyes toward a\nspiritual education, and American Protestants had the best opportunity\never offered man to return to the original design of the Creator. Failure\nis again the verdict of the recording angel. Time hastens on, and the\nlast gospel message is going to the world; but before _a people can be\nprepared for the setting up of Christ\u2019s kingdom, they must be educated\naccording to the principles of Christian education_, for this is _the\nfoundation_ of all government as well as of all religion.\n\nWhat is Christian education? Since its object is the training of a\nhuman being for life eternal, and that existence is a spiritual life,\nthe spiritual must be the predominating feature of the education. When\nthe spiritual leads, the intellectual and physical take their proper\npositions. The inner or spiritual man feeds only upon truth, absolute\ntruth; not theory nor speculation, but truth. \u201cThy word is truth.\u201d _The\nWord of God must then be the basis_ of all Christian education, the\nscience of salvation the central theme.\n\n[Sidenote: The test]\n\nSince God reveals his character in two ways, in his Word and in his\nworks, the Bible must be the first book in Christian education, and the\nbook of nature next. Many educators have seen the value of the book of\nnature, and to-day nature-study forms a large part of the course of\ninstruction in all grades of schools. It may be asked, Is not this,\nthen, Christian education? We reply, Does it restore in men the image of\nGod? If so, it passes the test. But it can not be said to do this, and\ntherefore it falls short. Wherein, then, lies the difficulty in modern\nnature-teaching, or the sciences in general? Read some of our modern\ntext-books in science. They readily reveal the answer.\n\n[Sidenote: Astronomy as taught denies the Bible]\n\nYoung\u2019s General Astronomy reads: \u201cSection 908. Origin of the Nebular\nHypothesis.\u2014Now this [the present condition] is evidently a good\narrangement for a planetary system, and therefore _some have inferred_\nthat the Deity made it so, _perfect from the first_. But to one who\nconsiders the way in which other perfect works of nature usually come to\nperfection\u2014their processes of growth and development\u2014_this explanation\nseems improbable. It appears far more likely that the planetary system\ngrew than that it was built outright_.... In its main idea that the solar\nsystem once existed as a nebulous mass, and has reached its present\nstate as the result of a series of purely physical processes, it seems\ncertain to prove correct, and _it forms the foundation of all the current\nspeculations upon the subject_.\n\n\u201cSection 909. La Place\u2019s Theory.\u2014(_a_) He supposed that at some past\ntime, which may be taken as a starting point of our system\u2019s history, ...\nthe matter collected in the sun and planets was in the form of a nebula.\n(_b_) This nebula was a cloud of intensely heated gas, perhaps hotter,\n_as he supposed_, than the sun is now. (_c_) This nebula, _under the\naction of its own gravitation_, assumed an approximately globular form,\nwith a rotation around its axis,\u201d etc., etc.\n\nThe student must decide whether he will base his study of the heavens and\nthe earth\u2014the study of astronomy, geography, and geology, as well as\nzoology, and botany indirectly\u2014on this hypothesis, which, we are told,\n\u201cforms the foundation of all current speculations upon the subject;\u201d\nor whether he will turn from these _reasonable explanations_ for the\nexistence of things, and take the plain Word of truth, which says, \u201cBy\nthe Word of the Lord were the heavens made;\u201d \u201cHe spake and it was; he\ncommanded and it stood fast,\u201d together with the explanation as given in\nGenesis and elsewhere in the Scriptures.\n\nFaith and finite reason face each other; the education of the world takes\nreason; Christian education is based upon faith in God\u2019s Word. Which will\ndevelop character? _Why is it that modern science-study does not lead to\nGod?_\u2014IN THE EVOLUTIONARY TEACHING OF THE NEBULAR HYPOTHESIS YOU HAVE ONE\nANSWER.\n\n[Sidenote: Evolution as taught in zoology]\n\nPicking up an ordinary text-book in zoology, we read: \u201cThe earliest\nmember of the _series directly leading up to the horse_ was eohippus, an\nolder eocene form about as large as a fox, which had four well-developed\ntoes and the rudiments of a fifth on each forefoot, and three toes\nbehind. In later eocene beds appeared an animal of similar size, but\nwith only four toes in front and three behind. In newer beds, i.e., lower\nmiocene, are found the remains of mesohippus, which was as large as a\nsheep and had three toes and the splint of another in each forefoot....\nThe succeeding forms were still more horse-like.\u201d[186] Next they find a\ndonkey-like animal, and later \u201ca true equus, as large as the existing\nhorse, appears just above the horizon, and the series is complete.\u201d[187]\n\nIf the horse tribe has evolved from a fox-like animal, it is little\nwonder that men trace their origin to the monkey tribe; but those who\nwish God\u2019s character, take by faith the statement that \u201cin the image of\nGod created He him.\u201d\n\nSuch theories form the basis for the generally adopted classification of\nthe entire vegetable and animal worlds. Christian education demands new\ntext-books, based upon the truths of God\u2019s Word.\n\n[Sidenote: Dana on origin of species]\n\nFrom Dana, the recognized authority on geology, the following sentences\nare quoted: \u201cLife commenced among plants, in _seaweeds_; and it ended\nin _palms_, _oaks_, _elms_, the _orange_, _rose_, etc. It commenced\namong animals in _lingul\u00e6_ (mollusks standing on a stem like a plant),\n_crinoids_, _worms_, and _trilobites_, and probably earlier in the simple\nsystemless protozoans; it ended in _man_.\u201d For this development, he says,\n\u201cTime is long.\u201d\n\nIn a paragraph on \u201cProgress Always the Gradual Unfolding of a System,\u201d\nare the words: \u201cThere were higher and lower species appearing through\n_all the ages_, but the successive populations were still, in their\ngeneral range, of higher and higher grade; and thus the progress was ever\nupward. The type or plan of vegetation, and the four grand types or plans\nof animal life, the radiate, molluscan, articulate, and vertebrate, were\neach displayed under multitudes of tribes and species, _rising in rank\nwith the progress of time_.... Its progress should be, _as zoological\nhistory attests, a development, an unfolding, an evolution_.\u201d\n\nIn the study of this evolution in animal life, he says, \u201cThe progress in\nthe system of life is a progress in cephalization,\u201d and he gives several\nillustrations, as the passage from tadpole to frog; from lobster to crab,\nfrom worm to insect, etc. Such teachers speak always of the evolution\nfrom the lower to the higher forms of life, but leave retrogression\nentirely out of their reckoning.\n\nTo those who offer the Sacred Record in opposition to his so-called\ngeological proofs, Dana says: \u201cThe Biblical student finds, in the first\nchapter of Genesis, positive statement with regard to the creation of\nliving beings. But these statements are often misunderstood; for they\nreally leave the question as to the operation of natural causes for the\nmost part an open one,\u2014as asserted by Augustine, among the Fathers of\nthe church and by some Biblical interpreters of the present day.... In\nview of the whole subject, the following appears to be the conclusions\nmost likely to be sustained by further research: The evolution of the\nsystem of life went forward _through derivation of species from species,\naccording to usual methods, not yet clearly understood, AND WITH FEW\nOCCASIONS FOR SUPERNATURAL INTERVENTION_,\u201d etc.\n\nThus have the truths in God\u2019s great lesson book of nature been\nmisinterpreted. It was a step in the right direction when the mechanical\ndrill of the classics was dropped, and nature studies substituted; but\nGod\u2019s Word must take its place as the interpreter of nature and natural\nphenomena, or the theory of evolution is the natural result, and this\nwill form no part of Christian education.\n\nProtestant parents, are your children learning to see in the visible\nthings about them the emblems of the invisible, even the eternal power\nand godhead? If not, why do you not put them where they will? This is\ntheir salvation.\n\n[Sidenote: Underlying principles neglected]\n\nThe exaltation of detail and the belittling of principles is a common\nerror in educational systems. This is seen in all departments of\nlearning. Not only is it exemplified in the exaltation of the mental and\nthe physical above the spiritual, but the same method is employed in\nthe detail work of the class room. This is in essence papal education.\nChristian education requires teachers to reverse the order throughout the\nwhole course of instruction.\n\nTo illustrate the thought: There are a few fundamental principles which\ngovern the universe. Such is the statement of the truth, \u201cThe love of\nChrist constraineth us,\u201d which contains within it the whole explanation\nof the force of gravity, adhesion, cohesion, molecular attraction,\nchemical affinity, human love, and the law of sex, and is therefore\nillustrated in physics, chemistry, mineralogy, biology,\u2014in fact, in all\nthe sciences. Again the second great commandment, \u201cThou shalt love thy\nneighbor as thyself,\u201d is the statement of a principle which underlies all\nhistory, civil government, and political and social science. If followed,\nit will solve all international difficulties, as well as prevent personal\nanimosity; it will blot out the evils of society, breaking down the\nbarrier between poverty and riches; trusts would never exist, trades\nunions would be unnecessary, and monopolies unknown, if the one law of\nJehovah were only learned. Of how much greater value, then, is the study\nof such principles than all the theories which may be proposed by men\nfor international arbitration, or all the laws which may be passed in\nlegislative halls concerning the equal rights of men and the proper means\nof governing States, Territories, or acquired possessions.\n\nBut this is Christian education, and lessons such as this are learned\nonly when the truth is written on the heart by the pen of the Spirit.\nIt is thus that a spiritual education, the higher birth of which the\nSaviour spoke, rises above the education of the world as far as heaven\nis above the earth. When these and kindred principles are made the\ncentral thought, all the facts which the pupil may be able to learn in a\nlifetime, will but serve to impress the truth more firmly on his life.\n\n[Sidenote: Deductions from facts not always correct]\n\nAll the facts which it is possible for man to gather in a lifetime,\nadded to all that are gathered by generation after generation, are but\nillustrations of a few principles. Modern teaching deals almost wholly\nwith facts; it requires children, from the time they enter school until\nthey are graduated, to heap together facts. Process is the great theme in\nmathematics; facts, facts, facts, are the things sought for in the whole\nrealm of natural science. History is but the study of still more facts,\nand where generalizations or classifications are made, they are theories\nformulated from the facts gathered. But man is never able to collect all\nthe facts; he is never sure that his conclusions have reached absolute\ntruth. The truth of the matter is, the classifications thus formed are\nonly partially correct, and the discovery of a few more facts overthrows\nthe finespun theories of the best of scientists. It is thus constantly\nin astronomy, in botany, in zoology, and in biology. Because of new\ndiscoveries, the physician of yesterday is wholly wrong in the eyes\nof the physician of to-day. To-morrow the bright light of to-day will\nbe superseded by some other luminary. This is the result of inductive\nreasoning based on sense perception.\n\nThis thought is well expressed by Hinsdale, who says: \u201cWe observe and\nregister phenomena, classify facts, deduce conclusions and laws, and\nbuild up systems; but in science and philosophy we return to the subject\nagain and again; we seek to verify our facts and test our conclusions,\nand when we have finished, we are not sure, save in a limited sphere,\nof our results. Some of the best-known sciences have been largely\nreorganized within the last few years. We have the \u2018new chemistry,\u2019\nthe \u2018new astronomy,\u2019 the \u2018new political economy,\u2019 and even the \u2018new\nmathematics.\u2019 Particularly in the field of human conduct, where man\u2019s\nwill is the governing faculty, we are often uncertain of our way and\nsometimes are wholly lost.\u201d[188]\n\n[Sidenote: Sense perception often incorrect]\n\nThe shifting foundation upon which such knowledge rests is well\nillustrated by the tests which the human being is able to make with\nthe organs of sense. Water of 98\u00b0 is hot to the hand that has been\naccustomed to a temperature of 45\u00b0, but cool to the hand which is just\ntaken from water of 112\u00b0. An orange is sweet to the man who has been\neating a stronger acid, but sour to the palate accustomed to sugar. The\neye which has been used in a dimly lighted room is dazzled by the noonday\nglare, and judging of the size of a star by sight we would not conceive\nit to be a sun. The knowledge gained by the senses is only partially\ntrue,\u2014it is not absolute truth; and the scientific theories propounded by\nminds which have reasoned from these inaccurate data can not fail to fall\nshort of absolute truth. It may be _knowledge_; it is not _wisdom_.\n\n[Sidenote: Faith is substance, not theory]\n\nChristian education approaches nature from the opposite direction. With\na mind open to receive truth, it grasps _by faith_ the statement of a\nuniversal principle. The spiritual law is the thing sought, and the\ncorresponding physical law is compared with it. Once found, every fact\nwhich is learned, every observation made, but shows more clearly the\nworking of that law in the spiritual world. For such teaching, faith is\nan indispensable attribute. Experiment is not discouraged, but strongly\nencouraged; reason is not laid aside, but the mind is called upon to\nreason on subjects grander and nobler than any deductions which can\npossibly result from the opposite manner of approaching truth.\n\nThis is the ideal in Christian education, the point toward which the\nChristian teacher is leading his pupils. In case of unbelief, or in\ndealing with the heathen, the mind must first be approached through the\navenues of the senses, until the Spirit of God arouses the inner eye of\nfaith. This is merely preliminary, and should not long continue. Children\nare not given credit for having the faith they really do possess, and\nare therefore held to the inductive method by educators long after their\nminds and hearts are capable of grasping truth, and when it would be\nfound that the deductive method would produce a much more rapid growth of\nmental and spiritual power than is now seen.\n\n[Sidenote: The Christian teacher]\n\nThis suggests the qualifications necessary on the part of a teacher.\nRemembering that this education is of a spiritual nature, the teacher\nhimself must be connected with truth by an unwavering faith.\n\nWhen Nicodemus, the representative of higher education in the schools\nof Jerusalem, interviewed Christ, the new Teacher who had appeared in\ntheir midst, and whose teaching was attended by a power unknown to the\neducators of the day, the learned man said, \u201cRabbi, we know Thou art a\nteacher sent of God.\u201d \u201cBut how can these things be?\u201d The heavenly Teacher\noutlined to him the secrets of His educational system, telling Nicodemus\nthat it was not based on sight, but on faith; that the spiritual was\nfirst, and, when so made, the rest would follow. Then came the query,\n\u201cHow can it be?\u201d To which Christ replied, \u201cIf I told you earthly things,\nand ye believe not, how shall ye believe if I tell you heavenly things?\u201d\n\u201cArt thou a master in Israel, and knowest not these things?\u201d\n\nIn view of these thoughts, it is not strange that the study of the\nsciences in a Christian school will differ widely from the course offered\nin the same department of learning in an institution where the object of\neducation is wholly different.\n\n[Sidenote: Physiology the central science]\n\nDiscarding the evolutionary theory which pervades the teaching of\nall institutions where education is not wholly based on the Word of\nGod, man, created in the image of God, is recognized as the highest\nmanifestation of creative power. The life of God is the first study;\nthat _life_, as manifested in man, is the next, and physiology takes\nits place as the center of all science-study. This is a study of life\nin all its manifestations, beginning with the spiritual, and extending\nto the mental and physical. Here, as elsewhere, the laws which govern\nthe spiritual nature have their types in the other two natures; and when\nonce the central truth of _life_, an abundance of life, is grasped, the\nstudy of physiology becomes not the study of dead forms, mere facts,\nbut a soul-study, which includes the home of the inner man and all the\nmachinery which the soul manipulates. Thus considered, from this center\n(physiology) extend rays, like the spokes of a wheel, each representing\nanother science, until within that broad circle represented by these\nradii, are included all the physical as well as all the metaphysical\nsciences.\n\nIt will be seen that this mode of correlating the sciences cures at once\nthe mistake of the age,\u2014the cramming system,\u2014which results from a neglect\nof manual training and from the study of a multiplicity of books, crowded\nwith facts which must be stored in the mind of the student.\n\n[Sidenote: Correlation of sciences]\n\nBy placing physiology as the center of the circle, and correlating\ntherewith all other sciences, another advantage arises, for that circle\nincludes within itself the languages and mathematics. These latter are\nbut helps in the study of the thought-bearing subjects,\u2014the Bible and\nthe sciences,\u2014and instead of being studied as primary subjects, should\nbe _used as a means to an end_. Reading, writing, spelling, grammar,\nrhetoric, and literature, and mathematics, from arithmetic to general\ngeometry and calculus, are but means of expressing truths gained in the\nstudy of the revealed Word and the book of nature. The simplicity of\nthe system will appeal to the mind of any educator, for it is a plan\nlong sought for. The one thing lacking among those who have experimented\nwith such methods has been the central subject, God\u2019s Word. Having truth\nas the basis for the correlation, the problem, so far as methods are\nconcerned, is practically solved.\n\nThe great and pressing need is for teachers who can execute the plan.\nNo narrow mind will be equal to the task. Again, as a system of true\neducation is approached, is seen the exalted position to which those who\nteach are called.\n\n[Sidenote: The basis of every educational effort]\n\nBefore passing the subject of physiology it is well to consider the\nmeaning of the expression that this subject \u201c_should be the basis\nof every educational effort_.\u201d Text-book study of physiology, it is\nclear, can not cover this requirement. The fact is that _book-study_\nis but a small part of Christian education. True education is life,\nand he who learns much must live much. The food eaten, the manner of\nclothing the body, the study, exercise, mental habits, physical habits,\nmanual training, in fact, every phase of life is a part of the study of\nphysiology and hygiene, and these subjects must one and all receive due\nconsideration by the Christian educator.\n\n[Sidenote: Manual training and education]\n\nManual training is becoming popular in many of our city schools, but the\nwork offered in a Christian school will differ from that of the worldly\nschool in this,\u2014the latter is training the hand or the eye only, the\nformer is building character by giving a trade that enables the student\nto be self-supporting and independent. In that the aims are different,\nthe methods must differ, although the matter taught may in many cases be\nidentical.\n\n[Sidenote: Healthful diet and dress]\n\nHealthful living is receiving attention in many schools. The Christian\nschool, while teaching the same subject, will have as its object a\npreparation for eternal life. The subject, taught without faith, will\nbring only increased physical and mental activity. The spiritual nature\ncan be reached alone by that education which is based on faith.\n\n[Sidenote: Need of books]\n\nSimply a casual investigation of the subject of Christian education\nreveals the need of books for the guidance of teachers who undertake to\ndirect the growth of the child. With proper study-books, based upon the\neternal principles of truth revealed in the Scriptures, the work which is\nnow in its infancy would make much more rapid and substantial progress.\n\n[Sidenote: The home school]\n\nParents who sense the responsibility resting upon them in the rearing of\nchildren for the kingdom of heaven are anxious to know when and where the\nprinciples of Christian education can be carried out. The beauty of the\nsystem is nowhere more vividly portrayed than in the recognition which it\ngives to the _home_ and the _duty of parents_ toward their children in\nthe matter of education.\n\nIn spite of the fact that much is said relative to the importance of\neducating for the state, the words of Herbert Spencer give a clear idea\nof the home as the center of the true system. He says: \u201cAs the family\ncomes before the state in order of time\u2014as the bringing up of children is\npossible before the state exists, or when it has ceased to be, whereas\nthe state is rendered possible only by the bringing up of children, it\nfollows that the duties of the parent demand closer attention than those\nof the citizen.\u201d The plan of Christian education goes a little farther,\nand recognizing the earthly family as a type of the heavenly, places the\nparents in God\u2019s place to the young children; hence the home should be\nthe only school and \u201cthe parents should be the only teachers of their\nchildren until they have reached eight or ten years of age.\u201d\n\n[Sidenote: Lessons for the home school]\n\n\u201cThe mother should find time to cultivate in herself and in her children\na love for the beautiful buds and opening flowers.... The only schoolroom\nfor children from eight to ten years of age should be in the open air,\namid the opening flowers and nature\u2019s beautiful scenery. And their only\ntext-book should be the treasures of nature.\u201d\n\n[Sidenote: The church school]\n\nWith such a training, the first ten years the child should develop\na strong body and a strong mind. He should then be able to spend\nthe next five or six years under the instruction of a consecrated\nChristian teacher in an elementary school, where teacher and parents may\nco-operate. The threefold nature must be developed so that when the age\nof manhood or womanhood is reached, strength of character has also been\ngained.\n\n[Sidenote: The industrial school]\n\nThe youth should then continue his mental culture in some industrial\nschool, located in the country, where there is freedom from the evils\nof city life, and where the rapidly developing physical nature can be\ncorrectly guided into lines of practical duties which will fit him for\nreal life. In the meantime, mental culture and spiritual training are\ncontinued, for character is being formed for eternity.\n\n[Sidenote: Training school for Christian workers]\n\nThe young man or woman of twenty or twenty-two should be prepared to\nselect a life-work, and the special training needed can be received in\na training school, which in Christian education will be for Christian\nworkers. Such a school will be necessary; for the education thus\noutlined, extending from infancy over twenty years, can not fail\nto develop a character which chooses _Christian work_ as the life\noccupation. A short training in a higher institution, which in character\nis _a school of the prophets_, should so round out the nature already\nforming that the young person goes out an ambassador for Christ, willing\nto be used in any capacity by the Commander of the heavenly host, whether\nit be on the farm, at the carpenter\u2019s bench, or in the pulpit; for his\nsoul is knit to the King of heaven, as was David\u2019s to Jonathan\u2019s. Such a\nstudent is prepared for active service, either on earth or in the kingdom\nof our God; for he is one with the Father and his Son.\n\n\u201cComenius divided the first twenty-four years of life into four periods,\nto each of which he would assign a special school, thus:\u2014\n\n\u201c1. For infancy, the school should be the mother\u2019s knee.\n\n\u201c2. For childhood the school should be the vernacular school.\n\n\u201c3. For boyhood, the Latin school or gymnasium.\n\n\u201c4. For youth, the university and travel.\n\n\u201cA mother should exist in every house, a vernacular school in every\nhamlet and village, a gymnasium in every city, and a university in every\nkingdom or in every province.... The mother and the vernacular school\nembrace all the young of both sexes. The Latin school gives a more\nthorough education to those who aspire higher than the workshop; while\nthe university trains up the teachers and the learned men of the future,\nthat our churches, schools, and states may never lack suitable leaders.\u201d\n\nIn the system known as Christian education the division is about the\nsame, the years of student life extending perhaps to thirty instead of\ntwenty-four, with this division: the first ten years are spent in the\nhome school; from ten to fifteen in the church school; from fifteen to\ntwenty in the industrial school, and the years from twenty to twenty-five\nor even thirty are devoted to study and active work in the training\nschool for workers.\n\n[Sidenote: Should Protestants educate?]\n\nThe time now is when those who are true Protestants _will_ demand\nChristian education, and when no sacrifice will be considered too great\nfor the accomplishment of that object. The prophecy of Zechariah,\nrecorded in the ninth chapter, gives the words of God concerning the\ncontest to take place near the close of time between the sons of Greece\nand the sons of Zion. \u201cTurn you to the stronghold, ye prisoners of hope;\neven to-day do I declare that I will render double unto thee; when I have\nbent Judah for Me, filled the bow with Ephraim, AND RAISED UP THY SONS, O\nZion, AGAINST THY SONS, O GREECE.\u201d\n\nGreece is recognized in the Scriptures as emblematic of worldly\nwisdom,[189] but by that wisdom the world knew not God; in fact, by that\nwisdom the world was led away from God. God will, then, raise up the sons\nof Zion, the representatives of His wisdom\u2014the divine philosophy\u2014against\nthe sons of Greece, or the students of the wisdom of the world; and in\nthe final conflict, when truth wins, it will be evident that those who\nare numbered with the victors have forsaken the wisdom of Greece for\nthe wisdom of God. It is not theory, but the most solemn fact, that the\npreparation for a life with God demands that we and our children receive\na far different education than has been offered in the past. If we wish\nthe highest culture, if we long for soul development, our education\nmust be spiritual in nature; we must leave the low, turbid waters of the\nvalley for the snow waters of Lebanon. This is Christian education.\n\nProtestants to-day see their children slipping from the fold. Every\ninducement in the way of entertainments, form, ceremony, and oratory\nis used to attract the youth to the church, but still the world\nallures them. Ministers are beginning to search for the reason, and\nare attributing it to the character of the education now given in\nour schools; in saying this, they strike at the root of the trouble.\nProtestantism is dying; the form of godliness, which denies the power\nthereof, is spreading its dark mantle over the earth. It is in vain that\nwe point to stately edifices or noted divines; if we can not recognize\nthe difficulty, it but proves that we are ourselves under the cloud, and\nrecovery is all but impossible.\n\nWe talk of the spread of Christianity; we give of our means for the\nconversion of the heathen, while our children perish within our\nvery homes. The spirit and power of Elias, which was to accompany\nthe preaching of the kingdom of Christ, was \u201cto turn the hearts of\nthe fathers to the children.\u201d Cries the prophet Joel, \u201c_Gather the\nchildren_, and those that suck the breast.... Let the priests, the\nministers of the Lord, weep between the porch and the altar, and let them\nsay, Spare Thy people, O Lord, and give not Thine heritage [the children]\nto reproach, that the heathen should rule over them.\u201d\n\nMinisters, fathers, mothers, look to the welfare of your children, or\nthe cause of Protestantism is lost in America. Take up your first, your\nall-important duty, and give your children a Christian education, and\ninstead of a decline in church membership as now reported, there will be\nan increase; instead of formalism, there will be life. This will be the\nmeans of bringing the heathen to your door, and to a knowledge of the\ngospel.\n\n\u201cLift up thine eyes round about, and behold; all these gather themselves\ntogether, and come to thee. As I live, saith the Lord, thou shalt\nsurely clothe thee with them all, as with an ornament, and bind them on\nthee, as a bride doeth. For thy waste and thy desolate places and the\nland of thy destruction, shall even now be too narrow by reason of the\ninhabitants.... _The children which thou shalt have, after thou hast\nlost the other_, shall say again in thine ears, the place is too strait\nfor me; give place to me that I may dwell. Then shalt thou say in thine\nheart, Who hath begotten me these, seeing I have lost my children, and am\ndesolate?... Who hath brought up these? Behold, I was left alone; these,\nwhere had they been? Thus saith the Lord God, Behold! I will lift up Mine\nhand to the Gentiles, and set up My standard to the people; and they\nshall bring thy sons in their arms, and thy daughters shall be carried\nupon their shoulders. And kings shall be thy nursing fathers, and their\nqueens thy nursing mothers; they shall bow down to thee with their faces\ntoward the earth, and lick up the dust of thy feet.... For I will contend\nwith him that contendeth with thee, AND I WILL SAVE THY CHILDREN.\u201d[190]\n\nHow will He save the children?\u2014\u201cALL THY CHILDREN SHALL BE TAUGHT OF THE\nLORD.\u201d When will the Gentiles come bringing their children to supply the\nplaces of those now lost?\u2014When Protestants can show to the Gentiles that\nthey have a system of education which is free from the errors now so\nprevalent; when they can teach the Gentiles the TRUTH.\n\n\u201cSing, O barren, thou that didst not bear; break forth into singing,\nand cry aloud, thou that didst not travail with child: for more are the\nchildren of the desolate than the children of the married wife, saith\nthe Lord. Enlarge the place of thy tent, and let them stretch forth\nthe curtains of thine habitations: spare not, lengthen thy cords, and\nstrengthen thy stakes; for thou shalt break forth on the right hand and\non the left; and thy seed shall inherit the Gentiles.\u201d[191]\n\nWhen shall these things be? The same chapter of Isaiah answers. When\n\u201call thy children shall be taught of the Lord.\u201d When Protestants educate\naccording to the principles of true Protestantism, then will the words of\nthe same prophet, recorded in the sixtieth chapter, be fulfilled. \u201cArise,\nbe enlightened, for thy light cometh.... The Gentiles shall come to thy\nlight and kings to the brightness of thy rising.... Thy sons shall come\nfrom far, and thy daughters shall be nursed at thy side.\u201d[192]\n\nChrist came, fulfilling in every particular the prophecies quoted. \u201cAs\nthou hast sent Me into the world, even so have I also sent them into the\nworld,\u201d are the words of Christ to His church. As Christ was a teacher,\nso that church which does the work which the Christian church _must_ do,\nwill have a system of education, and its members will be educators indeed.\n\nOf Christ as a teacher it is written, \u201cHe raised Himself above all\nothers whom millions to-day regard as their grandest teachers. Buddha,\nConfucius, Mohammed, to say nothing of Greek and Roman sages, are not\nworthy to be compared with Christ.\u201d Says Paroz: \u201cJesus Christ, in\nfounding a new religion, has laid the foundation of a new education in\nthe bosom of humanity.\u201d\n\n\u201cIn lowliness and humility,\u201d writes Dr. Schaff, \u201cin the form of a servant\nas to the flesh, yet effulgent with divine glory, the Saviour came forth\nfrom a despised corner of the earth; destroyed the power of evil in our\nnature; realized in His spotless life, and in His sufferings, the highest\nidea of virtue and piety, lifted the world with His pierced hands out\nof its distress; reconciled men to God, and gave a new direction to the\nwhole current of history.\u201d\n\nIt is the education which He taught, which was His very life even in the\ncourts of heaven, which Protestants are now entreated to accept. \u201cTo-day\nif ye will hear His voice, harden not your hearts.\u201d\n\nWhere are the Protestants who are true to the name? Where are the schools\nwhich will teach the things of God? Where are the teachers who forsake\nsecular methods, as did the Reformers, to become teachers for Christ?\n\nEarth with its inhabitants is to the heart of God the most precious\npart of the creation. As a recreant child draws harder on the parent\u2019s\nsympathy, so the world, because of the sinfulness of sin, has brought\nheaven and earth in touch. The universe sees streaming from the throne\nrays of light and love, pointing to the one spot in all creation where\nsin abounds. They tell the story of the cross. The perfect harmony which\nforms the \u201cmusic of the spheres,\u201d which was marred when man fell, will\nagain pervade all space when the plan of salvation is complete, and our\nearth again joins in the great chorus of the sons of God.\n\n[Sidenote: Truth revealed in the last days]\n\nFor six thousand years creation has groaned, waiting for our redemption.\nThe completion of the plan draws nigh, and for the final struggle\neverything is now assuming an intensity never before seen. Principles\nof truth, for centuries hidden, or known only in part, will again shine\nforth in their original splendor. The wisdom of the ages will be manifest\nin the closing era of the world\u2019s history. True, this wisdom will often\nappear but \u201cfoolishness\u201d in the eyes of those who oppose truth; but\nspiritual things are spiritually discerned, and the Spirit of the Holy\nOne will once more brood over the whole earth, taking up its abode in\nthose hearts which beat in unison with the strains of heaven. Christian\neducation binds earth to heaven. The wise in heart will return to the\nGod-given system of education, choosing \u201cthe fountains of living waters\u201d\ninstead of hewing \u201cthem out cisterns, broken cisterns that can hold no\nwater.\u201d[193]\n\n\n\n\nFOOTNOTES\n\n\n[1] Job 28.\n\n[2] 1 Cor. 2:6, R. V., mar.\n\n[3] Ps. 33:9.\n\n[4] Eze. 28:12-14.\n\n[5] Eze. 28:14, 17.\n\n[6] Isa. 14:13, 14.\n\n[7] Ps. 33:9.\n\n[8] Gen. 1:2, R. V.\n\n[9] Gen. 1:20, R. V., mar.\n\n[10] Gen. 21:26-28.\n\n[11] Gen. 2:17.\n\n[12] Rev. 2:7.\n\n[13] 2 Peter 3:5-7.\n\n[14] Luke 17:26.\n\n[15] Heb. 11:8-10; Rom. 4:20.\n\n[16] Gen. 15 2:3.\n\n[17] Gal. 4:22, 25.\n\n[18] Deut. 4:5, 6.\n\n[19] \u201cHistory of Education,\u201d page 29.\n\n[20] \u201cJesus as a Teacher,\u201d pages 28-30.\n\n[21] \u201cJesus as a Teacher,\u201d page 31.\n\n[22] \u201cHistory of Education,\u201d page 28.\n\n[23] \u201cJesus as a Teacher,\u201d page 30.\n\n[24] \u201cJesus as a Teacher,\u201d page 31.\n\n[25] \u201cHistory of Education,\u201d page 29.\n\n[26] \u201cHistory of Education,\u201d page 27.\n\n[27] Deuteronomy 28.\n\n[28] Proverbs 31.\n\n[29] See 2 Chron. 17:6-13.\n\n[30] Daniel 10.\n\n[31] Deut. 4:20.\n\n[32] Matt. 2:15.\n\n[33] Rom. 1:18-20, Fenton\u2019s translation.\n\n[34] _Idem._ verses 21-25.\n\n[35] 1 Cor. 1:18-26, Fenton\u2019s translation.\n\n[36] \u201cHistory of Education,\u201d pages 32, 34.\n\n[37] \u201cHistory of Education,\u201d page 65.\n\n[38] Emerson, \u201cRepresentative Men.\u201d\n\n[39] 1 Cor. 2:1-5, Fenton\u2019s trans.\n\n[40] Col. 2:8.\n\n[41] Heb. 11:13.\n\n[42] Isa. 11:12.\n\n[43] \u201cHistory of Education,\u201d page 121.\n\n[44] Heb. 11:3.\n\n[45] 2 Kings 17:15-17; Jer. 19:4, 5.\n\n[46] See John 1:14, R. V., mar.\n\n[47] Prov. 22:6.\n\n[48] John 3.\n\n[49] \u201cJesus as a Teacher,\u201d pages 48, 49.\n\n[50] John 4.\n\n[51] \u201cJesus as a Teacher,\u201d page 72.\n\n[52] Rev. 1:10.\n\n[53] \u201cHistory of Education,\u201d page 84.\n\n[54] John 16:29, 30.\n\n[55] John 17:15-17.\n\n[56] Rev. 2:2, 3.\n\n[57] Rev. 6:2.\n\n[58] \u201cHistory of Education,\u201d page 90.\n\n[59] Church History, cent. 1, part 2, chap. 3, sec. 7.\n\n[60] 2 Tim. 2:2.\n\n[61] _Idem._\n\n[62] \u201cDecline and Fall of the Roman Empire,\u201d chap. 23, par. 21.\n\n[63] \u201cChurch History,\u201d cent. 2, part 2, chap. 1, par. 6.\n\n[64] Rev. 2:4, 5.\n\n[65] 1 Cor. 2:3-5, 13, Fenton\u2019s translation.\n\n[66] \u201cChurch History,\u201d cent. 3, part 1, chap. 1, par. 5.\n\n[67] \u201cChurch History,\u201d Torrey\u2019s trans., vol. 1, pages 71, 73.\n\n[68] \u201cChurch History,\u201d Maclain\u2019s trans., cent. 1, part 2, chap. 3, par.\n10.\n\n[69] _Idem._\n\n[70] See Torrey\u2019s trans., vol. 2, page 237.\n\n[71] \u201cChurch History,\u201d vol. 2, pages 224, 225.\n\n[72] _Idem_, page 226.\n\n[73] _Idem_, page 238.\n\n[74] _Idem_, page 242.\n\n[75] See Chambers\u2019s Encyclopedia.\n\n[76] Quoted by Neander, \u201cChurch History,\u201d vol. 2, pp. 463, 464.\n\n[77] Rev. 13:1.\n\n[78] \u201cChurch History,\u201d Maclain\u2019s trans., cent. 3, chap. 3, par. 1.\n\n[79] _Idem_, Murdock\u2019s trans., cent. 3, part 2, chap. 3, par. 5.\n\n[80] Mosheim, \u201cChurch History,\u201d Maclain\u2019s trans., cent. 3, chap. 3, par.\n2.\n\n[81] \u201cIntellectual Development of Europe,\u201d vol. 1, pages 432, 434.\n\n[82] \u201cHistory of the Reformation,\u201d book 1, chap. 1.\n\n[83] \u201cRise and Constitution of Universities,\u201d page 55.\n\n[84] _Idem_, page 56.\n\n[85] W. T. Harris, U. S. Commissioner of Education.\n\n[86] _Idem._\n\n[87] \u201cIntellectual Development of Europe,\u201d vol. 2, page 191.\n\n[88] \u201cChurch History,\u201d cent. 11, part 2, chap. 1, sec. 5.\n\n[89] \u201cHistory of Education,\u201d page 100.\n\n[90] \u201cChurch History,\u201d cent. 11, part 2, chap. 1, sec. 5.\n\n[91] \u201cIntellectual Development of Europe,\u201d vol. 2, page 159.\n\n[92] \u201cIntellectual Development of Europe,\u201d vol. 2, page 121.\n\n[93] _Idem._\n\n[94] _Idem._\n\n[95] _Idem_, page 125.\n\n[96] _Idem_, pages 125, 126.\n\n[97] \u201cChurch History,\u201d cent. 12, part 2, chap. 1, par. 4.\n\n[98] \u201cHistory of Education,\u201d page 114.\n\n[99] _Idem._\n\n[100] Laurie, \u201cRise and Constitution of Universities,\u201d page 168.\n\n[101] _Idem_, pages 219, 220.\n\n[102] _Idem_, page 169.\n\n[103] _Idem_, page 222.\n\n[104] _Idem_, page 227.\n\n[105] _Idem_, page 220.\n\n[106] Rev. B. Hartman, \u201cReligion or No Religion in Education,\u201d page 43.\n\n[107] \u201cHistory of Education,\u201d pages 115, 116.\n\n[108] See \u201cStudents in Riot,\u201d at the Chicago University, Chicago\n_Record_, Dec. 2, 1899.\n\n[109] \u201cRise and Constitution of Universities,\u201d page 288.\n\n[110] \u201cHistory of Education,\u201d page 119.\n\n[111] _Idem_, page 121.\n\n[112] \u201cHistory of Education,\u201d pages 125-128.\n\n[113] \u201cHistory of Education,\u201d page 138.\n\n[114] _Idem_, pages 139, 140.\n\n[115] \u201cHistory of Education,\u201d pages 142, 143.\n\n[116] \u201cHistory of the Reformation,\u201d book 10, chap. 9.\n\n[117] _Ibid._\n\n[118] _Ibid._\n\n[119] \u201cHistory of Education,\u201d page 143.\n\n[120] D\u2019Aubign\u00e9, book 10, chap. 9.\n\n[121] Quoted in \u201cHistory of Education,\u201d page 145.\n\n[122] \u201cHistory of Education,\u201d page 149.\n\n[123] _Idem_, page 135.\n\n[124] \u201cHistory of the Reformation,\u201d book 4, chap. 3.\n\n[125] \u201cHistory of the Reformation,\u201d book 4, chap. 3.\n\n[126] \u201cLife of Melancthon,\u201d page 81.\n\n[127] \u201cHistory of the Reformation,\u201d book 3, chap. 9.\n\n[128] \u201cHistory of the Popes,\u201d Kelley\u2019s trans., book 5, pages 132-135.\n\n[129] _Idem_, page 134.\n\n[130] \u201cHistory of Education,\u201d page 155.\n\n[131] _Idem._\n\n[132] \u201cHistory of Education,\u201d pages 154, 155.\n\n[133] _Idem._\n\n[134] _Idem_, page 156.\n\n[135] \u201cHistory of Education,\u201d page 160.\n\n[136] _Idem_, page 162.\n\n[137] _Idem_, page 163.\n\n[138] \u201cPhilosophy of Education,\u201d page 267.\n\n[139] \u201cHistory of Education,\u201d pages 165, 166.\n\n[140] \u201cPhilosophy of Education,\u201d page 270.\n\n[141] _Idem_, pages 271, 272.\n\n[142] \u201cHistory of Education,\u201d pages 171, 172.\n\n[143] _Idem_, pages 172, 173.\n\n[144] \u201cHistory of the Popes,\u201d book 5, pages 134, 137-139.\n\n[145] _Idem_, page 146.\n\n[146] \u201cFootprints of the Jesuits,\u201d page 133.\n\n[147] \u201cHistory of the Popes,\u201d book 5, page 152.\n\n[148] _Idem_, page 252.\n\n[149] Fiske, \u201cUnited States History,\u201d page 54.\n\n[150] \u201cPapacy and Civil Power,\u201d page 685.\n\n[151] _Idem_, page 98.\n\n[152] \u201cFootprints of the Jesuits,\u201d page 419.\n\n[153] _Idem_, page 408.\n\n[154] Boone, \u201cEducation in the United States,\u201d page 8.\n\n[155] \u201cBeginnings of New England,\u201d pages 62, 63.\n\n[156] E. E. White, \u201cProceedings of National Educational Association,\u201d\n1882.\n\n[157] _Idem_, page 66.\n\n[158] \u201cBeginnings of New England,\u201d page 146.\n\n[159] \u201cEducation in the United States,\u201d page 30.\n\n[160] _Idem_, page 20.\n\n[161] \u201cEducation in the United States,\u201d pages 23, 24, 29.\n\n[162] _Idem_, page 25.\n\n[163] \u201cEducation in the United States,\u201d pages 76, 77.\n\n[164] \u201cEducation in the United States,\u201d page 104.\n\n[165] \u201cEducation in the United States,\u201d pages 158, 159.\n\n[166] _Ladies\u2019 Home Journal_, January, 1900.\n\n[167] The _Christian Advocate_, February, 1900.\n\n[168] \u201cEducation in the United States,\u201d page 190.\n\n[169] _Idem._\n\n[170] \u201cEducation in the United States,\u201d pages 267, 268.\n\n[171] \u201cHistory of Education,\u201d page 173.\n\n[172] Quoted by Painter, \u201cHistory of Education,\u201d page 191.\n\n[173] \u201cThe Murder of the Modern Innocents,\u201d _Ladies\u2019 Home Journal_,\nFebruary, 1900.\n\n[174] _North American Review_, April, 1900.\n\n[175] \u201cEncyclopedia Britannica,\u201d Art. Socrates.\n\n[176] _Outlook_, April 21, 1900.\n\n[177] _Literary Digest_, May 26, 1900.\n\n[178] Report for 1896-97, vol. 1, Introduction.\n\n[179] Report of the Commissioner of Education, 1896-97, vol. 1, page 369.\n\n[180] \u201cHistory of Education,\u201d page 217.\n\n[181] See _Cosmopolitan_, February, 1900.\n\n[182] _Arena_, October, 1894.\n\n[183] Report of Commissioner of Education, 1897-98, vol. 2, pages 1632,\n1633.\n\n[184] \u201cHistory of Education,\u201d page 1.\n\n[185] _Idem_, page 274.\n\n[186] Packard\u2019s \u201cBrief Course,\u201d page 277, published by Henry Holt & Co.,\nof New York.\n\n[187] Marsh.\n\n[188] \u201cJesus as a Teacher,\u201d page 48.\n\n[189] 1 Corinthians 1.\n\n[190] Isa. 49:18-25.\n\n[191] Isa. 54:1-3.\n\n[192] Isa. 60:1-4, mar.\n\n[193] Jer. 2:13.\n\n\n\n\nAUTHORITIES REFERRED TO OR QUOTED IN THIS BOOK\n\n\n    BUCKLEY, editor of _Christian Advocate_.\n    BOONE, \u201cEducation in the United States.\u201d\n    BOK, editor of _Ladies\u2019 Home Journal_.\n    D\u2019AUBIGN\u00c9, \u201cHistory of the Reformation.\u201d\n    DANA, \u201cGeology.\u201d\n    DRAPER, \u201cIntellectual Development of Europe.\u201d\n    DABNEY, president of the University of Tennessee.\n    EMERSON, \u201cRepresentative Men.\u201d\n    FISKE, \u201cBeginnings of New England.\u201d\n    FENTON, \u201cEpistles of Paul.\u201d\n    GIBBON, \u201cDecline and Fall of the Roman Empire.\u201d\n    HINSDALE, \u201cJesus as a Teacher.\u201d\n    HARRIS, U. S. Commissioner of Education.\n    HARPER, president of Chicago University.\n    HARTMAN, \u201cReligion or No Religion in Education.\u201d\n    KAREL, U. S. Consul-General to Russia.\n    LAURIE, \u201cRise and Constitution of Universities.\u201d\n    MOSHEIM, \u201cChurch History.\u201d\n    MESCHERSKI, of the Department of Agriculture of Russia.\n    NEANDER, \u201cChurch History.\u201d\n    PAINTER, \u201cHistory of Education.\u201d\n    RANKE, \u201cHistory of the Popes.\u201d\n    ROSENKRANZ, \u201cPhilosophy of Education.\u201d\n    STUMP, \u201cLife of Melancthon.\u201d\n    THOMPSON, \u201cFootprints of the Jesuits.\u201d\n\n\n\n\nINDEX OF AUTHORITIES\n\n\n    ABBOTT, LYMAN.\n    AGRICOLA.\n    BUCHANAN.\n    BUSHNELL.\n    COMENIUS.\n    DITTES.\n    DRUMMOND.\n    FROEBEL.\n    GRESSINGER.\n    HOFFMAN, FRANK S.\n    JEFFERSON.\n    LUTHER.\n    LOCKE.\n    MELANCTHON.\n    MILTON.\n    MONTAIGNE.\n    NEWTON, DR.\n    PESTALOZZI.\n    QUICK.\n    RENCHLIN.\n    SCHMIDT.\n    SPENCER.\n    WALLACE, MRS. LEW.\n    YOUNG.\n\n\n\n\nINDEX\n\n\n    Abraham, call of, 55;\n      his faith, 56;\n      call to teach, 57;\n      preparation to teach, 57, 59, 63;\n      failure to believe, 60, 61;\n      school of, 63, 64, 67.\n\n    Agricola, his part in Reformation, 221;\n      his idea of a teacher, 222;\n      his idea of education, 223.\n\n    America, discovery of, 219;\n      Jesuits as teachers in, 281, 285;\n      object of Jesuit schools in, 283;\n      education in, 293-338.\n\n    Angels the first teachers, 16.\n\n    Arabs, as educators, 200-202;\n      their learning suppressed by papacy, 203.\n\n    Astronomy taught in Eden, 27;\n      as taught at present denies the Bible, 387-389.\n\n    Athens, education in, 100.\n\n    Authorities quoted, 417.\n\n\n    Beast, its formation, 176;\n      image to, 176.\n\n    Bernard, Henry, his work in behalf of public schools, 319.\n\n    Bible as a text-book in Jewish schools, 78;\n      Plato a rival of, 102;\n      its place in education, 111, 381-383, 387;\n      the text-book of Christ, 134;\n      the text-book of early Christians, 142;\n      its power over youth, 145;\n      versus logic, 152;\n      teaching of advised by Reuchlin, 224;\n      taught in Jesuit schools, 279;\n      words of Luther concerning, 291;\n      Harvard founded to teach, 299, 302;\n      departure from in education, 321;\n      in school of Comenius, 365;\n      denied by present science teaching, 387-393.\n\n    Bok, Edward, on cramming system, 323-325.\n\n    Botany, taught in Eden, 27.\n\n\n    Cain, chose reason instead of faith, 43.\n\n    Catholic schools in America, 335;\n      see also \u201cpapacy.\u201d\n\n    Character developed in worldly school, 44;\n      of students during Middle Ages, 204, 210;\n      of students in modern universities, 210;\n      of students after Reformation, 263;\n      the object of education, 232, 382;\n      valued by John Locke, 345-347.\n\n    Christian education, a search for wisdom, 14;\n      relation of to Reformation, 3, 4;\n      based on faith, 39, 397;\n      almost wiped out before the flood, 49, 50;\n      its meaning to early Christians, 140;\n      feared by the pagans, 147;\n      God\u2019s three calls to, 168;\n      failure of Reformers to carry forward, 246;\n      how lost, 255;\n      versus papal, 286;\n      unites with papal ideas, 309;\n      effect on churches of neglecting, 328;\n      principles of, etc., 339-415;\n      never without a representative on earth, 341;\n      opposed to \u201ccramming system,\u201d 351;\n      based on faith, 354;\n      emphasizes practical, 367;\n      a spiritual education, 381-384;\n      emphasizes principles, 393-396;\n      manual training a part of, 402;\n      a system of, 403-407;\n      see also \u201ceducation.\u201d\n\n    Christ, birth of, 120;\n      early education of, 121;\n      spiritual education of, 122;\n      recognizes his life work, 123;\n      with the rabbis, 124;\n      his attitude toward manual training, 125;\n      preparation for his work, 126;\n      as a teacher, 127;\n      lived what he taught, 128;\n      educational principles of, 130-132;\n      his pupils, 132;\n      teachers in the country, 134;\n      his text-books, 135;\n      emphasized the practical, 135;\n      result of his educational system, 136-138;\n      commits the work of education to the church, 138-140;\n      the representative of true education, 170;\n      author of Christian education, 340;\n      taught from nature, 373, 374.\n\n    Church schools of Jews, 76;\n      of early Christians, 146;\n      should follow home school, 405.\n\n    Cities, origin of, 45;\n      effect of life in on children, 46;\n      Enoch chose not to live in, 46;\n      Abraham called from, 55;\n      life in, contrasted with country life, 64, 66, 146, 373, 379;\n      avoided by Christ, 134.\n\n    Classics in education, 109-113, 342, 343;\n      study of prior to Reformation, 216-218;\n      in Harvard, 303;\n      demanded by the universities, 307;\n      fruit of in America, 313;\n      John Locke on, 345.\n\n    Clement, school of, 163-167;\n      the first higher critic, 164;\n      meets opposition, 166;\n      gives up his faith, 167.\n\n    Comenius, 326;\n      on Latin and practical education, 344;\n      on nature-study, 352;\n      on number of studies, 353;\n      religion in school of, 365.\n\n    Congregationalists, education among, 295;\n      their schools, Harvard and Yale, 297-303.\n\n    Correlation, 400-402.\n\n    Country life versus city life, 64, 145, 379;\n      chosen by Jesus, 134, 373.\n\n    Courses of study, their origin, 204-209;\n      in Sturm\u2019s school, 261;\n      in Harvard, 302;\n      multiplied, 322.\n\n    Cramming system, 259, 323-325;\n      papal in principle, 347;\n      Montaigne on, 348;\n      Mrs. Wallace on, 348-351;\n      prevented by nature study, 352;\n      prevented by correlation, 400.\n\n    Creation, the, 22-26;\n      mind its highest form, 24, 25.\n\n\n    Dark Ages, schools of, 180;\n      origin of, 184;\n      unfavorable to medical study, 194, 199.\n\n    Darwinism in education, 114-116.\n\n    Death, a result of sin, 36;\n      result of false education, 40, 67;\n      result of eating of the tree of knowledge, 50.\n\n    Dana on origin of species, 390-392.\n\n    Degrees, their origin, 204-209;\n      a papal mark, 334.\n\n    Diet, its relation to education, 38;\n      its place in Christian education, 403.\n\n    Discipline weakens in universities, 263.\n\n    Doubt, effects of, 32;\n      its place in modern education, 353-360;\n      its place in theology, 354;\n      the Socratic method, 356, 357;\n      not highest means of knowledge, 363.\n\n\n    Early Christians, education among, 139-155;\n      early training among, 142;\n      home education among, 143;\n      divided in opinion, 153;\n      gradually accept pagan methods, 154.\n\n    Eck opposes Reformation in education, 244.\n\n    Eden, school in, 22-37;\n      home in, 26;\n      subjects taught in school of, 27-29;\n      methods of education in, 29, 30.\n\n    Education, birth of rival systems, 20, 21;\n      the two systems of, 37, 38, 40, 43;\n      should be based on faith, 39;\n      life result of true, 40;\n      death result of false, 40;\n      first murder a result of wrong methods in, 44;\n      affects government, 44;\n      before the flood, 45, 46;\n      wrong methods in cause of flood, 49;\n      false one the cause of removal of God\u2019s Spirit, 50, 51;\n      starts anew after flood, 52;\n      decline in, 54, 55;\n      in Israel, 68-91;\n      system of for Israel, 72;\n      its threefold nature, 82;\n      spiritual made prominent in Jewish schools, 82;\n      at same time spiritual and practical, 88;\n      reforms in among the Jews, 90;\n      among the Spartans, 100;\n      in Athens, 100;\n      influence of Plato in, 101-111;\n      offered by Jesus, 130-132;\n      among early Christians, 139-155;\n      in homes of early Christians, 143;\n      division of opinion concerning, 153;\n      becomes papal, 158-183;\n      its three representatives, 170;\n      controlled by monks, 179;\n      propagated by Arabs, 200-202;\n      reform in needed, 212;\n      the secret of papal power, 214;\n      Reformation and, 221;\n      favored by Protestantism, 225;\n      Luther\u2019s plans for, 231;\n      Melancthon\u2019s influence in, 235-247;\n      in Wittemberg, 239;\n      Melancthon on, 240;\n      effect of Protestantism on, 252;\n      its part in the Reformation, 255;\n      return to papal methods in, 258;\n      cramming system in, 259, 323-325, 347;\n      Sturm\u2019s influence on modern, 262;\n      controlled by the Jesuits, 264-287;\n      papal or Christian? 286;\n      among Puritans, 294;\n      among Congregationalists, 295;\n      in the United States, 293-338;\n      effect on republicanism, 297;\n      at Harvard, 297-302;\n      at Yale, 303;\n      during colonial days, 305;\n      during Revolutionary period, 306;\n      given over to the state by all the churches, 312-315;\n      effects of modern, 327;\n      elective system in, 329;\n      means character development, 332;\n      union of with state, 335;\n      Catholic in America, 335;\n      doubt in modern, 353-360;\n      place of farm in, 375;\n      defined by Pestalozzi, 380;\n      should be threefold, 385;\n      since the time of Christ, 385-387;\n      neglect of principles in, 393;\n      see also \u201cChristian Education.\u201d\n\n    Egyptian education, 83, 85, 96, 101;\n      a symbol of darkness, 92;\n      its licentiousness, 95;\n      its so-called wisdom, 99.\n\n    Elective system, 329;\n      affords freedom, 330-332.\n\n    England, Jesuit schools in, 280;\n      she loses her golden opportunity, 290.\n\n    Enoch, 43;\n      chooses not to live in cities, 46.\n\n    Episcopalians and education, 290;\n      their college in America, 304.\n\n    Erasmus, a forerunner of the Reformation, 225.\n\n    Evolution, its origin, 45;\n      attempts to account for effects of flood, 48;\n      the basis of Platonism, 105;\n      in education, 113;\n      in education of America, 322;\n      taught in astronomy, 387-389;\n      in zoology, 389.\n\n\n    Faith supplanted by reason, 18, 41, 48, 97, 168, 171, 174, 182, 385;\n      a lesson in, 31;\n      immortal life its result, 36;\n      education based on, 39, 397;\n      in education after the flood, 52;\n      of Abraham, 56;\n      strengthened by trial, 58;\n      how taught, 59;\n      few learn to live by, 70;\n      learned by Israel, 86;\n      education by, lost, 255;\n      highest means of education, 363.\n\n    Farm, the, as an educating factor, 375.\n\n    Finance in Jesuit schools, 279.\n\n    Flood, schools before, 45, 46;\n      warning of, rejected by reason, 47;\n      cause of, 49-51.\n\n    France, Jesuit schools in, 278.\n\n    Froebel, 326;\n      on complete education, 384.\n\n\n    Gardens, value of in schools, 376-378.\n\n    Government affected by education, 44, 45, 297;\n      influenced by students, 211.\n\n    Greece, education in, 101;\n      a symbol of worldly wisdom, 408.\n\n    Germany establishes Protestant schools, 223;\n      Jesuit schools in, 273, 278.\n\n    Geography as taught in papal schools, 190, 191.\n\n\n    Harvard, founding of, 297-299;\n      object, 299-301;\n      raising of fund for, 301;\n      early course of study in, 302;\n      assumes name of university, 310;\n      science in, 322.\n\n    Healing, true, 194.\n\n    Health, reform in accompanies reform in education, 90;\n      attention should be given to, 403.\n\n    Heidelberg, Jesuit schools in, 275.\n\n    Higher criticism, introduced by Clement, 164;\n      Origen\u2019s part in, 172;\n      is Platonism, 173;\n      modern, 360.\n\n    Home, in Eden, 26;\n      its place in education of early Christians, 143;\n      its place in Christian education, 403.\n\n\n    Industrial schools; see \u201cpreparatory schools.\u201d\n\n    Isaac, 62.\n\n    Israel, education in, 68-91;\n      a peculiar people, 68;\n      chosen to teach, 71;\n      church schools among, 76;\n      studies in schools of, 77-80;\n      effect of their educational system, 81;\n      spiritual education in schools of, 82;\n      deliverance from worldly education, 86, 87;\n      reforms in their educational system, 90;\n      education among, prior to Christ, 118.\n\n\n    Jesus, see Christ.\n\n    Jesuits, influence in education, 264-287;\n      their course of instruction, 266;\n      effect of their educational system, 267;\n      their object, 271;\n      methods in education, 270, 342;\n      value of their methods, 272;\n      spread of their schools, 273, 276;\n      in Germany, 273;\n      in Vienna, 274;\n      at Heidelberg, 275;\n      preparatory schools of, 276;\n      reputation of their schools, 277;\n      in France, 278;\n      in England, 280;\n      in America, 281;\n      in South America, 282;\n      in the United States, 282, 285;\n      their schools kill Protestantism, 290, 337.\n\n    John the Baptist, his coming, 119;\n      education of, 120.\n\n\n    Knowledge gained by experiment, 35;\n      comes through the senses, 39, 397.\n\n\n    Latin, in papal schools, 186;\n      its value to the papacy, 188;\n      Ratich on, 343;\n      Comenius on, 344.\n\n    Life, the result of faith, 36;\n      comes through true education, 40, 67;\n      true science of, 40, 41.\n\n    Locke, John, on classics, 345;\n      on choice of a teacher, 346.\n\n    Logic versus Scriptures, 152;\n      in papal schools, 189, 200.\n\n    Lot, chooses a worldly school, 65, 66;\n      result to him of wrong education, 67.\n\n    Loyola, his influence in education, 264.\n\n    Lucifer in the heavenly school, 16-21.\n      See Satan also.\n\n    Luther, his part in reformation of education, 227-247;\n      as a teacher, 227;\n      his plea for schools, 228;\n      his educational plans, 231;\n      his ideas of teachers, 232;\n      recognized the value of nature-study, 234;\n      one with Melancthon, 237;\n      his students, 240;\n      his words concerning the Bible, 291.\n\n\n    Mann, Horace, father of the public school, 317-319.\n\n    Manual training, Christ\u2019s attitude toward, 125;\n      correlated with mathematics, 369-373;\n      its value in education, 375, 402;\n      in farm and garden, 375-378.\n\n    Mathematics made practical, 369-373.\n\n    Melancthon in education, 235-247;\n      one with Luther, 237;\n      his students, 240;\n      views of education, 240;\n      prepares text-books, 241.\n\n    Medical study, effect of Dark Ages upon, 194-196;\n      corrupted during Dark Ages, 199.\n\n    Memory work, prominent in papal schools, 186, 187, 342;\n      after Reformation, 259.\n\n    Meteorology, 27, 28.\n\n    Mind, the highest form of creation, 24, 25;\n      effect of disobedience on, 34;\n      of man before the flood, 42.\n\n    Mineralogy, 27, 28.\n\n    Ministers, trained at Harvard, 299-301.\n\n    Missionaries, children rightly trained will become, 143.\n\n    Modern reformers, 326;\n      oppose too much language study, 343.\n\n    Monks, their system of education, 178;\n      control education, 179.\n\n    Montaigne on cramming system, 348.\n\n    Murder, a result of education by reason, 44.\n\n    Music, in schools of Israel, 80.\n\n    Mysticism, 177.\n\n\n    Nature, result of studying if God is not taken into account, 52, 53;\n      the first study of Christ, 121;\n      taught from by Christ, 134, 314;\n      Luther on study of, 234;\n      study of in modern schools, 327;\n      study of prevents \u201ccramming,\u201d 352;\n      its study based on doubt, 354;\n      study of not to supersede the Bible, 387.\n\n    Noah a teacher of righteousness, 46, 47.\n\n\n    Origen, his birth and education, 169;\n      his reasons for studying philosophy, 169, 170;\n      represents mixture of pagan and Christian ideas, 170;\n      his system of education, 170-175;\n      a higher critic, 172.\n\n\n    Pagans, education of, 92-116;\n      education of was self-worship, 93;\n      classics in education of, 109-112;\n      their attitude toward Christian education, 147.\n\n    Papacy, human origin of, 36, 44, 154-162;\n      produced by mixture of educational systems, 72, 73;\n      as seen in school of Clement, 163-167;\n      to be overthrown only by Christian education, 183;\n      its tyranny over thought, 184;\n      primary schools of, 185;\n      emphasized memory work, 186, 187;\n      taught Latin, 186;\n      text-books of, 188;\n      studies in schools of, 188;\n      geography as taught in schools of, 190;\n      manner of meeting opposition, 199;\n      medicine as taught by, 199;\n      suppresses Arabian schools, 203;\n      grants degrees, 208;\n      why it wishes to control education, 211, 212;\n      secret of its power, 214;\n      relation to Arabian learning, 219;\n      dropped in education, 238;\n      a return to, 258, 269;\n      aided in United States by Jesuit schools, 285;\n      its influence as seen in Harvard, 303, 310;\n      principles of in William and Mary College, 301;\n      tendency to revert to, 308;\n      union of with Christian principles, 309;\n      degrees a mark of, 334;\n      consists in union of church and state, 335;\n      mechanical teaching a mark of, 344;\n      \u201ccramming\u201d one of its methods, 347;\n      doubt a characteristic of, 355.\n\n    Pelagianism, its origin, 181.\n\n    Penance, its origin, 181.\n\n    Pestalozzi, 326;\n      defines education, 380.\n\n    Philosophy, origin of false, 45;\n      false, 98, 104;\n      personified by Plato, 110.\n\n    Physics, 27, 28.\n\n    Physicians, treatment during Dark Ages, 195-197.\n\n    Physical degeneracy the result of sin, 38, 39.\n\n    Physical plane as opposed to spiritual, 43, 44, 69, 83-85, 385.\n\n    Physiology, in Jewish schools, 79;\n      during Dark Ages, 198;\n      the central science, 399, 402.\n\n    Plato, his work as an educator, 101-111;\n      result of adopting his philosophy in a Christian school, 150-152;\n      Origen studied, 170;\n      personifies heathen philosophy, 170.\n\n    Platonism the source of higher criticism, 173.\n\n    Poetry in Jewish schools, 80.\n\n    Preface, 1.\n\n    Prenatal influence, instructions concerning, 76.\n\n    Preparatory schools, those of Melancthon, 242;\n      of Jesuits, 276;\n      during Revolutionary period, 306;\n      standard for set by colleges, 320;\n      should follow church school, 405.\n\n    Protestantism favorable to education, 225;\n      effect on education, 251;\n      fails to see importance of education, 255;\n      result of her failure to educate, 264;\n      intrusts her children to Jesuits, 277;\n      Jesuits seek to destroy, 283;\n      papal or Christian education for? 286;\n      born of Reformation, 288;\n      killed by Jesuit schools, 290-337;\n      in American schools, 292;\n      weakens with coming of false education, 308;\n      must educate her children, 407-415.\n\n    Public schools of Julian, 148-150;\n      in the United States, 317-319.\n\n    Puritans, their attitude toward education, 294;\n      leave England, 292;\n      in New England, 296.\n\n\n    Ratich on Latin, 343.\n\n    Reason supplants faith, 18, 33, 41, 97, 168, 171, 174, 182, 385;\n      accepted by Cain, 43;\n      rejected warning of the flood, 47;\n      result of exalting, 362-364.\n\n    Reformation, its relation to education, 3, 4;\n      an educational reform, 214-247;\n      classics in, 216-218;\n      Agricola a forerunner of, 220;\n      science during, 220;\n      education and, 221-247;\n      part of Erasmus in, 224;\n      its meaning in education, 234;\n      Reuchlin, a forerunner of, 224;\n      opposed in education, 243;\n      part of in education, 254;\n      results of, 248-251;\n      reaction after, 268.\n\n    Republicanism, its origin, 288;\n      affected by education, 297;\n      weakened by wrong education, 308.\n\n    Reuchlin, a forerunner of Reformation, 224.\n\n    Rome, English college at, 281.\n\n    Russia, school gardens of, 376-378.\n\n\n    Satan, his teaching in Eden, 30-36.\n      See Lucifer.\n\n    Saxony school plan, 244.\n\n    Senses, education of not to be trusted, 34, 48, 396;\n      the source of _knowledge_ not _wisdom_, 39;\n      cultivation of among pagans, 97.\n\n    School, in heaven, 15-21;\n      in Eden, 22-37;\n      character developed in worldly, 44;\n      before flood, 45, 46;\n      of Abraham, 63, 64;\n      location for, 66;\n      Sturm\u2019s 260-263.\n\n    Schools of prophets, 77;\n      of early Christians, 146, 147;\n      gradually become pagan, 156-183;\n      of the Dark Ages, 180;\n      cling to papal methods, 192;\n      reform needed from these methods, 193, 212;\n      Arabian, 200-203;\n      Luther\u2019s plea for, 228;\n      strength to church, 230;\n      established in Germany, 233;\n      of Melancthon, 242;\n      Protestant, 253;\n      Sturm\u2019s influence on modern, 263;\n      of Jesuits, 266-287;\n      methods in Jesuit, 270;\n      ask state support, 311, 332-334;\n      of Catholics in America, 335;\n      of Comenius, 365;\n      gardens in connection with, 376-378.\n\n    Scholasticism kills education, 256;\n      in American schools, 309, 312.\n\n    Science, rejects warning of flood, 47;\n      taught in Harvard, 322;\n      without Bible produces infidels, 327;\n      modern study of, 353, 387-393;\n      physiology the central, 399;\n      correlation of, 401.\n\n    Sin, physical death its result, 36;\n      results in physical degeneracy, 38, 39.\n\n    Spirit of God the source of wisdom, 39;\n      withdrawn because of wrong education, 50, 51;\n      the true teacher, 340.\n\n    Spiritual plane of living opposed to physical, 43, 44, 52, 69, 385;\n      reached by faith, 70;\n      Israel to live on, 71;\n      chosen by Christ, 123, 126.\n\n    Spartans, their educational system, 100;\n      Socratic method, 356;\n      accepted by ministers, 360.\n\n    Solomon, his wisdom, 87.\n\n    State schools ask support of, 311;\n      assumes responsibility of education, 313-315;\n      should it support schools? 332-334;\n      unites with education, 335;\n      can not teach religion, 383.\n\n    Students, their influence on government and society, 211;\n      character of Luther\u2019s, 240;\n      character of after Reformation, 263.\n\n    Sturm, his school, 260-263;\n      influence on modern schools, 262.\n\n\n    Teacher, Christ the true, 18, 19, 127;\n      Noah as, 46;\n      Abraham as, 57;\n      Luther as, 227;\n      Holy Spirit the true, 340;\n      qualifications of Christian, 398.\n\n    Teachers, the first ones angels, 16;\n      a choice made of, 19, 20;\n      Israel chosen as, 71;\n      Luther\u2019s idea of, 232;\n      how Locke would choose, 346.\n\n    Teaching, divine method of, 29;\n      depends upon life, 128.\n\n    Temptation, the first, 30-35;\n      of Christ, 127.\n\n    Text-books, Bible as chief one, 78, 381-383;\n      Christ used Bible as first one, 134;\n      Bible the chief one used by early Christians, 142;\n      used by papacy, 188;\n      a reform needed in, 193;\n      prepared by Melancthon, 241;\n      Luther opposes too many, 245;\n      too close adherence to, 376;\n      need of, 403.\n\n    Theology, modern method of study in, 354.\n\n    Trade, learned by all Jewish youths, 82.\n\n    Training-schools among early Christians, 146;\n      need of at present time, 405.\n\n    Tree of life, a symbol of true education, 40, 50.\n\n    Tree of knowledge, a symbol of false education, 40;\n      brought death, 50.\n\n\n    United States, Jesuit schools in, 282;\n      education in, 293-315.\n\n\n    Vienna, Jesuit schools in, 274.\n\n\n    William and Mary College, papal principles in, 304.\n\n    Wisdom, its source, 9-14;\n      comes through God\u2019s Spirit, 39;\n      Solomon\u2019s, 87;\n      of the Egyptians, 99;\n      differs from knowledge, 397.\n\n    Wittemberg, Melancthon in, 236, 238;\n      education at, 239.\n\n    Worldly schools, character developed in, 44;\n      chosen by Lot, 64;\n      death the result of education in, 67;\n      in Egypt, 83-85.\n\n\n    Yale College, 303.\n\n\n    Zoology, taught in Eden, 27;\n      false teaching of, 389.\n\n\n\n\nThe Desire of Ages\n\nBy MRS. E. G. WHITE.\n\n\nPerhaps there is nothing that has such power to lift the poor out\nof their poverty, the wretched out of their misery, to make the\nburden-bearer forget his burdens, the sick his sufferings, the sorrower\nhis grief, the downtrodden his degradation, as good books. Particularly\nis this true of publications that have the Bible for their foundation,\nand pre-eminently among these is the book, \u201cThe Desire of Ages.\u201d\n\nIt is a friend to the friendless, joy to the joyless, hope to the\nhopeless, a helper to the helpless, good cheer and courage to the\ndisheartened. It will bring light into darkness, and sunshine into\nshadow; it reveals the life and character of the Master in a way that\ngives the reader a new glimpse of our Father\u2019s love in the gift of His\nonly begotten Son for the fallen race.\n\n\u201cThe Desire of Ages\u201d is a book for parents, educators, teachers, and\nstudents. It is an invaluable reference book, and should be in every home\nand library.\n\nIt is printed on extra finished, supercalendered book paper; contains\n866 pages, 87 chapters, general and Scriptural indexes, and appendix; is\nbeautifully illustrated, handsomely and substantially bound. The various\nstyles of binding and prices bring the book within the reach of all.\n\n    Full morocco, gilt edges,      $7.00\n    Library, marble edges,          5.00\n    Cloth, gilt edges,              4.25\n    Cloth, marble edges,            3.50\n    Popular edition, plain edges,   2.50\n\nSend for complete catalogue of publications and descriptive circulars.\n\nSold by subscription only.\n\nIn case there should be no agent in your vicinity, send your orders to\nthe\u2014\n\n    REVIEW AND HERALD PUB. CO.,\n    BATTLE CREEK, MICH.\n\n\n\n\nBell\u2019s Language Series.\n\nA Complete Course, in Five Books, Based Upon the Natural Method;\nTeaching, Giving, and Illustrating Principles Rather Than Rules.\nEspecially Adapted for Home Study.\n\n\nThis unique series consists of\u2014\n\n    Book No. One,\n\n    Primary Language Lessons from life, nature, and revelation;\n      272 pages; price, cloth,                                $  65\n\n    Book No. Two,\n\n    Elementary Grammar; 224 pages; price, cloth,                 65\n\n    Book No. Three,\n\n    Complete Grammar; 281 pages; price, cloth,                   80\n\n    Book No. Four,\n\n    Rhetoric and Higher English; 375 pages; price, cloth,      1 25\n\n    Book No. Five,\n\n    Studies in English and American Literature; 599 pages;\n      price, cloth,                                            1 75\n\nCirculars sent on application; also complete catalogue of publications.\nAddress\u2014\n\n    REVIEW AND HERALD PUB. CO.,\n    Battle Creek, Mich.\n    Chicago, Ill. Toronto, Ont. Atlanta, Ga.\n\n\n\n\nLOOKING UNTO JESUS\n\n[Illustration]\n\nOR CHRIST IN TYPE AND ANTITYPE.\n\nBY URIAH SMITH.\n\n\nThe design of the author in this book is to aid the reader to gain an\nunderstanding of the nature, position, and work of Christ as set forth in\nType and Antitype; also a vivid description is given of the Sanctuary and\nits service, answering the questions, what and where the Sanctuary is,\nand its relation to every Bible doctrine.\n\nThe book contains 300 pages, a beautiful frontispiece, nine full-page\nillustrations, and many smaller half-tone engravings. Bound in two styles\nof binding, beautiful cover design.\n\nPRICES.\n\n    Plain Cloth Edition,                $1.00\n    Presentation Edition, gilt edges,    1.50\n\nSold by subscription only. Agents Wanted.\n\nBOOKS BY THE AUTHOR.\n\nHERE AND HEREAFTER, or Man in Life and Death. 357 pages. Substantial\ncloth binding, $1.00.\n\nMODERN SPIRITUALISM. A fulfillment of Prophecy and Sign of the Times.\nIllustrated. Cloth, 50 cents.\n\nSMITH\u2019S DIAGRAMS AND PARLIAMENTARY RULES. Pocket size. Muslin, 50 cents.\n\n\n\n\n[Illustration]\n\n\u201cThe Great Empires of Prophecy, from Babylon to the Fall of Rome.\u201d\n\nBy Alonzo T. Jones.\n\n_THIS IS THE TITLE OF OUR NEW HISTORY TEXT-BOOK._\n\n\n\u201cThe Great Empires of Prophecy\u201d is the _history_ that is foretold in\nthe _prophecies_ of the great empires in the book of Daniel,\u2014Babylon,\nMedo-Persia, Grecia, Rome, and the ten divisions of the Roman Empire.\n\nMore than eighty of the standard historians and authorities on the\nhistory of the respective empires of the prophecy, speak in the book in\ntheir own language; so that it is fairly a cyclopedia of _history_, in\nfulfilment of the prophecies of the book of Daniel.\n\nAre you interested in the book of Daniel? You can not afford to be\nwithout this book.\n\nEvery minister, every Bible worker, every student of the book of Daniel,\nand every student of history, needs this book. It contains 712 large\npages, besides 22 full-page maps, made especially for the book by the\nauthor, and printed in from three to thirteen colors.\n\nThe book is issued in one style of binding, and the price is only $2.00.\n\nAddress all orders to the\u2014\n\n    REVIEW AND HERALD PUB. CO., Battle Creek, Mich.\n    Chicago, Ill. Toronto, Ont. Atlanta, Ga.\n\n\n\n\nGOOD FORM AND CHRISTIAN ETIQUETTE,\n\nBy the Late Mrs. S. M. I. HENRY,\n\nTwenty-five years National Evangelist W. C. T. U.\n\n\nIn this little volume is expressed the ripened thought of the author\u2019s\nmany years of experience in Christian work, testing the grand principles\nof Good Form and Christian Etiquette.\n\nPolite manners are the first requisite to the entering of good society.\n\n\u201cGood Form\u201d is not a book of rules to be committed to memory for any\nspecial occasion, but it contains principles to be woven into the\ncharacter and daily life.\n\nThe book contains 150 pages, with portrait of the author, and copious\nindex of subjects. Bound in two styles.\n\nWords of Commendation for \u201cGood Form:\u201d\n\n\u201cGood Form and Christian Etiquette\u201d is a sensible, well-written,\npractical, and helpful book. It is based on the Christian conception of\nlife, and conforms to the best usages of American Society.\u2014J. H. VINCENT.\n\nI am much pleased with the little booklet \u201cGood Form and Christian\nEtiquette.\u201d Its pages are replete with good advice on subjects of\neveryday interest. Christian courtesy is one of the most necessary\nqualifications of the Christian worker, and I feel sure this latest of\nMrs. Henry\u2019s works will prove a timely help to parents in bringing up\ntheir children; to our young people in their associations with others;\nand in fact to everyone who desires to so equip himself that his bearing\nshall have the true dignity of Christian refinement.\u2014MRS. E. E. KELLOGG,\n_Sec. Child Culture Circles, National W. C. T. U._\n\nI have examined \u201cGood Form\u201d with great care and interest. It is certainly\na very practical contribution to the literature on etiquette. Most books\non this subject are too elaborate, and have too much of the fashionable\nsociety air; but this one meets the needs of common people, and I am sure\nthey will thank Mrs. Henry for this effort to help them in making life\u2019s\npathway pleasant and easier.\u2014MARY WOOD-ALLEN, M. D., _Supt. Purity Dept.\nWorld\u2019s W. C. T. U._\n\n    Price, Blue silk cloth, gilt edge, 50 cts.\n      \u201d    Royal Melton paper, plain,  25 cts.\n\nREVIEW AND HERALD PUB. CO., Battle Creek, Mich.","title":"Living Fountains or Broken Cisterns: An Educational Problem for Protestants","tradition":"scripture-revelation","translated_text":null,"word_count":83456}