History of Education, Levi Seeley [short novels in english txt] 📗

in his sight. This gives hope to all, and makes possible an exercise of faith in the present and in the future life. It proclaims a higher citizenship than that of the State, and demands allegiance first of all to God.

2. The universal brotherhood of man.—This principle sweeps away castes, abolishes slavery, destroys class distinctions, and gives equal rights to all men. It stimulates love for fellow-men, checks selfishness, promulgates peace and good will, and implants the spirit of the Golden Rule in the hearts of men.

3. Marriage is a divine rite and husband and wife are equal.—Nothing like this teaching had been practiced in the pagan world. Woman was simply the servant, the creature, of man. She was to do his bidding, and might be divorced for trivial cause, or for none. Man was supreme and his will was law. The home in the Christian sense did not exist, because the husband and wife were not one.

4. Children are the gift of God.—This was a Jewish as well as a Christian teaching. If children are the gift of God, the power of life and death over them cannot rest with the father, as in China, Persia, or Rome. It is the duty of the father to preserve them, teach them, train them for this life, and prepare them for the life to come. Since the children come from God, the pious parent must consider them as a sacred trust which he does not neglect. Hence he must see to it that they are properly educated.

5. The central pedagogic truth of Christ's teaching is this: All education is for the individual. Oriental education had for its end the interests of the State. Christian education has for its end the interests of the individual. The State is the creature of man, and not man the creature of the State. Man will create, and support, and preserve the State for his self-protection and for his own good. The highest ideal of the State is that in which the people rule, that which furnishes the greatest liberty. This is the logic of Christianity, and the logical conclusion of education. It is really for the individual. The world has been slow to learn this lesson taught by Christ; but now it is mastering it more thoroughly every day, as shown by the more liberal forms of government, the broader interpretation of courses of study, and the greater attention to the needs of the individual child.

All these teachings of Christianity have a direct educational meaning, and suggest lessons for all humanity. For the school is not the only contributor to the education of a people. Every truth that affects mankind, every principle that touches the home or the State, has its influence upon the life and character of the individual, and is, therefore, an element in his education.

The natural consequence of these principles is that education must be universal. Every child must be fitted for the duties of life, both for his own sake and for the sake of the State of which he is a part. As an individual, he must work out his destiny, and to make this possible in the broadest and best sense from the Christian standpoint both mind and heart must be developed. As a member of the State he must assume duties in public affairs which require the possession of superior intelligence. This is particularly true in free governments which are the logical product of the spirit of Christianity. While the idea of universal education had its beginning with the Christian era, we shall see that many centuries elapsed before it reached its fulfillment. There were many serious and almost insurmountable obstacles against which the early Christians had to contend, and these made progress necessarily slow. Let us look at some of these obstacles.

Their Poverty.—The early Christians were almost without exception poor. Christ appealed to the poor and lowly, and chose his disciples from among them. The acknowledged followers of the Nazarene had to face confiscation of property, persecution, death. Homeless and without protection they wandered about, and had neither the opportunity nor the right to acquire property. They, therefore, had little means to apply to the education of their children. They could neither establish schools nor employ teachers; they could give only such instruction as the limitations of their poverty, their misery, and their fear permitted. Consequently, only the most meager training could be secured, and that almost wholly in religious matters.

Their Own Ignorance.—Chosen as they were from the lowly ranks of life, many of the early Christians were ignorant. Most of them were servants and slaves, who had been converted from paganism, and who did not possess even the rudiments of education. They had to be instructed in the rites and ceremonies of the Church, and in the practices and requirements of their new belief. Unlettered as they were themselves, they could scarcely undertake to educate their children. It is marvelous that under these conditions any attempt was made to do it; yet we find that great pains were taken even in the early centuries of the Christian era to perform this duty toward those who were regarded as gifts of God and heirs of salvation.

Their Small Number.—Even when free from persecution and under comparatively happy conditions, they were so scattered and so few in number, as well as so poor, that to maintain schools was almost an impossibility. They would not permit their children to attend the pagan schools, as they feared moral and intellectual contamination. The only safety, especially for the converts from paganism, was in being "separate from the world" about them. So where their numbers were sufficient they established schools of their own. But in many communities they could not do this; hence they could only teach their children at home.

Opposition of the Rulers.—Rome ruled the world, and her highways, her commerce, her military expeditions, and her mighty enterprises furnished excellent means for the spread of Christianity. But while Rome had many religions, adopted from her conquered peoples, Christianity was so different from these that the rulers were readily brought to regard the Christians with suspicion. Humility, returning good for evil, refusal to avenge, were contrary to the Roman spirit. Therefore many persecutions followed, which disturbed the life of the Christians so as to make impossible the work of educating their children.

Lack of Christian Literature.—The early Christian Fathers fully realized the dangers that surrounded their children. To come in contact with pagan schools, or even with pagan literature, they felt to be dangerous. How easy it would be for pagan converts to fall away, or even for others not pagan, attracted by popular influences. For Christianity was not yet popular. Hence the only safety of the converts lay in totally abstaining from the use of pagan literature. Here was introduced a discussion that affected the Church and educational progress for centuries, and caused learned men when converted to abjure their favorite authors who had furnished the material for their education in their early years. Having no literature of their own, and condemning the use of pagan literature, the Christians found it hard to overcome the obstacles which stood in the way of Christian education. As a result, almost the only things taught to children were certain parts of the Bible, and the rites and duties of the Church.

Other Difficulties.—New ideas do not readily take hold of the world. Men naturally cling to the old and tried, and are not easily turned to new thoughts and practices. The teachings of Christ were so radically new that men were slow to adopt them. Their acceptance involved a change of habit, the abandonment of customs not before regarded as evil, the yielding up of social caste, the humbling of the individual. Herein existed a most serious obstacle to the establishment of Christian education.

These are a few of the great difficulties that had to be met, many of which were not overcome for centuries. We shall see, as we trace the development of education, how the new ideas which had their birth with the Christian era struggled for recognition, how they have become established, how they have brought great blessings to mankind, how they have aroused ambition and awakened hope, and how they give promise of still greater advancement in times to come. The boundless field thus opened to mankind, and the knowledge of how to enter and possess it, constitute the world's great inheritance from Christ. But to know how to appreciate and use this inheritance, we must study the slow and painful growth of these new educational ideals from the Christian era till the present time.

CHAPTER XIV THE GREAT TEACHER

Literature.—The Bible; Beecher, Life of Christ; Hanna, Our Lord's Life on Earth; Geikie, Life of Christ; Azarias, Philosophy of Literature; Fouard, Life of Christ.

Life and Character.—Christ was born in Bethlehem, spent his early life at Nazareth, entered upon his ministry when thirty years of age, continued it for three years, and was then crucified by the Romans at the instigation of the Jews. These are simple facts of history corroborated by both sacred and profane writings. All agree that his was the most noble character that ever appeared on earth. The most careful study of his life for nineteen centuries, by friends and enemies, by scholars and critics, by philosophers and statesmen, by Christians and unbelievers, only adds to its luster, and sustains the conviction that, though he was a man, he was also more than man. The most critical research, the most careful examination of his life, his motives, his teachings, only compel the testimony that he was "without spot or blemish." The great have studied his sayings and his life, and have bowed in admiration before the sublime teachings of the Son of Man. The simple and unlettered have listened to his words of truth and been comforted. Faith has been awakened, hope inspired, love quickened, and man redeemed by the power of the Christ. Millions have been influenced by the sweetness and purity of his life. The spirit of Christianity has led to the founding of hospitals, asylums, and institutions of mercy everywhere; to the establishment of schools and colleges; to the universal spread of education; to the uplifting of the individual; to the furtherance of human brotherhood; and to the fostering of peace among men and nations.

Christ produced a profound impression alike upon the great and the small. Rousseau says of him, "The life and death of Jesus Christ are those of a god." Napoleon says of Christ, "His birth and the story of his life; the profoundness of his doctrine, which overturns all difficulties, and is their most complete solution; his gospel; the singularity of his mysterious being; his appearance, his empire, his progress through all centuries and kingdoms,—all this is to me a prodigy, an unfathomable mystery. I defy you to cite another life like that of Christ." It has well been said that "Christ is the God who is man, and the man who is God."

Nor was the impression upon the lowly less profound. He called ignorant fishermen to discipleship, and by three years' contact and instruction prepared them to "go into the world and teach all nations." The inspiration of his life and teachings made them able to stand before kings, and to "confound the wisdom of the wise."

His Work as a Teacher.—But the question here is not concerning Christ as the founder of a religion, nor of his divine character or life, but of Christ as a teacher. He is justly entitled to be called "The Great Teacher." Karl Schmidt says, "By his doctrines and through his deeds,—in and with his entire life,—is Christ the teacher and educator of humanity." His method is the foundation of all true teaching. Let us note some of the important characteristics