The History Of Education by Ellwood P. Cubberley (epub e reader .txt) 📖
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[16] Even the celebrated Peace of Augsburg (1555) which left to each German prince and each town and knight the liberty to choose between the beliefs of the Roman Church and the Lutheran, provided only for religious freedom for the rulers, and only one alternative. Calvinists, for example, hated equally by Catholic and Lutheran, were not included. So deeply was the idea of Church and State as inseparable embedded in the minds of men that no provision was made for the religious freedom of subjects. This was a much later evolution, coming first in America.
[17] In the proposals for the League of Nations Covenant, made at the conclusion of the World War, in 1919, religious freedom for all persons in any State in the League was finally decided to be a necessary principle for any world league.
[18] Paulsen, Fr., German Education, Past and Present, pp. 96-97.
[19] The terms atheist and atheism now arose, as the modern substitutes for excommunication and imprisonment, and during the next two centuries these were applied, by the churchmen of the time, to almost every prominent philosopher and scientist and independent thinker.
[20] Very severe measures were enacted to prevent the spread of the contagion of heresy. All Protestant literature was forbidden circulation in Catholic lands. The printing-press, as a disseminator of heresy, was placed under strict license. Certain books were ordered burned. Perhaps the most extreme and ruthless measure was the prohibition, under penalty of death, of the reading of the Bible. That this harsh act was carried out the record of martyrs shows. As one example may be mentioned the sister of the Flemish artist Matsys and her husband, he being decapitated and she buried alive in the square fronting the cathedral at Louvain, in 1543, for having been caught reading the sacred Book.
[1] Dr. Philip Schaff, the Church historian, says: “Schleiermacher reduced the whole difference between Romanism and Protestantism to the formula, ‘Romanism makes the relation of the individual to Christ depend on his relation to the Church: Protestantism, vice versa, makes the relation of the individual to the Church depend on his relation to Christ.’” (Quoted by G. B. Adams, from a pamphlet, Luther Symposiac, Union Seminary, 1883.)
[2] The importance of writing before the days of printing can readily be appreciated. Just as the monk was carefully trained to copy manuscript, so the clerk for a city or a business house needed to be carefully trained to read and write. Writing formed a distinct profession, there being the “city writer” (city clerk, we say), Latin and vernacular secretaries, traveling writers, writing teachers, etc. Writing masters sometimes taught reading also, but usually not. In some French cities the guild of writing masters was granted an official monopoly of the privilege of teaching writing in the city.
[3] Reckoning schools were to meet direct commercial needs in the cities, and were seldom found outside of commercial towns. The arithmetic taught in the Latin schools as a part of the Seven Liberal Arts was largely theoretical; the arithmetic in the reckoning schools was practical. The work of the professional reckoner in time developed similarly to that of the professional writer, and often the two were combined in one person.
When employed by a city he was known as the city clerk. In 1482 the first reckoning book to be published in Germany appeared, filled with merchant’s rules and applied problems in denominate numbers and exchange. See an interesting monograph by Jackson, L. L., Sixteenth Century Arithmetic
(Trs. College Pubs., No. 8, 1906).
[4] Luther tried to make a translation so simple that even the unlearned might profit by listening to its reading. To insure that his translation should be in a language that would be perfectly clear and natural to the common people, he went about asking questions of laborers, children, and mothers to secure good colloquial expressions. It sometimes took him weeks to secure the right word, but so satisfactory was the result that it fixed the standard for modern German, and still stands as the most conspicuous landmark in the history of the German language.
[5] The French version of this great original work represents the first use of French as a language for an argumentative treatise, and, as Calvin’s work was more widely discussed than any other Protestant theological treatise, it did much to fix the character of this national language.
[6] “Tyndale’s translation is not only the first which goes back to the original tongues, but it is so noble a translation in its mingled tenderness and majesty, its Saxon simplicity, and its smooth, beautiful diction that it has been but little improved on since. Every succeeding version is little more than a revision of Tyndale’s.” (J. Paterson Smyth, How We Got Our Bible.)
The following extract from Matthew is illustrative: “O oure father which art in heven, halewed be thy name. Let thy kingdom come. Thy wyll be fulfilled, as well in erth, as hit ys in heven. Geve vs this daye oure dayly breade. And forgeve vs oure treaspases, even as we forgeve them whych treaspas vs. Lede vs nott in to temptacion, but delyvre vs from yvell. Amen.”
[7] The most famous of Luther’s German hymns, and one expressive of the Protestant spirit, is the one beginning: “Ein feste Burg ist unser Gott, “A mighty fortress is our God, Ein gute Wehr und Waffen.” A bulwark never failing.”
This hymn has often been called “The Marseillaise of the Reformation.”
[8] The evolution, during the sixteenth and seventeenth centuries, of the German vernacular schoolteacher out of the parish sexton is one of the interesting bits of our educational history.
[9] Magdeburg is typical, where the Lutherans united all the parish schools under the supervision of one pastor.
[10] Wittenberg, founded in 1502 as a new-learning university, and in which Luther, Melanchthon, and Bugenhagen were professors, was the first of the universities to become Protestant. Gradually the other universities in Protestant Germany threw off their allegiance to the Pope, and took on that of the ruling prince.
[11] The first Protestant university to be founded was Marburg, in Hesse, in 1527. When this later went over to Calvinism, a new university was founded at Giessen, in 1607, by a migration of the Lutheran professors.
Other Protestant universities founded were K�nigsberg (1544) Jena (1555), Helmstadt (1576), and the free-city universities of Altdorf (1573), Strassburg (1621), Rinteln (1621), Duisberg (1655) and Kiel (1665). The support of these came, to a considerable extent, from old monastic or ecclesiastical foundations which had been dissolved after the Reformation.
[12] This was in response to a petition to the King, nearly two years before. The King finally granted the request, “though maintaining that he was not compelled by God’s Word to set forth the Scriptures in English, yet ‘of his own liberality and goodness was and is pleased that his said loving subjects should have and read the same in convenient places and times.’” (Procter and Frere, History of the Book of Common Prayer, p.
30.)
[13] “The injunctions directed that ‘a Bible of the largest volume in English’ be set up in some convenient place in every church, where it might be read, only without noise, or disturbance of any public service, and without any disputation, or exposition.” (Ibid., p. 30.) [14] The right to read the Bible was later revoked, during the closing years of Henry VIII’s reign (d. 1547), by an act of Parliament, in 1543, which provided that “no woman (unless she be a noble or gentle woman), no artificers, apprentices, journeymen, servingmen, under the degree of yeomen … husbandmen, or laborers” should read or use any part of the Bible under pain of fines and imprisonment.
[15] These were, distributed by reigns, as follows: Henry VIII (1509-1547) 63 schools Edward VI (1547-1553) 50 “
Mary (1553-1558) 19 “
Elizabeth (1558-1603) 138 “
James I (1603-1625)
Charles I (1625-1649) 142 “
Protectorate (1649-1660)
Charles II (1660-1685)
James II (1685-1688) 146 “
[1] “These Calvinists had a common program of broad scope—not merely doctrinal, but also political, economic, and social. Their common program and their social ideals demanded education of all as instruments of Providence for church and commonwealth. Their industrious habits and productive economic life provided funds for education. Their representative institutions in both church and commonwealth not only necessitated general diffusion of knowledge, but furnished the organization necessary for founding, supervising, and maintaining, in wholesome touch with the common man, both elementary and higher institutions of learning. Their disciplined and responsive conscience, their consequent intensity of moral conviction and spirit of self-sacrifice for the common weal, compelled them to realize, in concrete and permanent form, their ideals of college and common school.” (Foster, H.
D., In Monroe’s Cyclopedia of Education, vol. i, p. 499.) [2] In 1625 a list of the famous men of the city of Louvain, in Belgium, was printed. More than one fourth of those listed had studied in the colleges of Geneva.
[3] Foster, H. D., Monroe’s Cyclopedia of Education, vol. I, p. 491.
[4] In Monroe’s Cyclopedia of Education, vol. I, p. 498.
[5] “That public schools abounded throughout the Netherlands is evident.
Every study of the archives of town or province discloses their presence.
The minutes of every religious body bear overwhelming testimony not only to the existence of schools, but also a zealous interest in their maintenance.” (Kilpatrick, W. H., Dutch Schools of New Netherlands, p.
37.)
[6] For long the Church had had the Inquisition, but, while it had rendered loyal and iniquitous service, the results had been in no way commensurate with the bitter hatred which its work awakened.
Excommunication, persecution, imprisonment, the stake, and the sword had been tried extensively, but with only partial success. In education the reformers had shown the Church a new method, which was positive and effective and did not awaken opposition, and from the reformer’s zeal for Latin grammar schools to provide an intelligent ministry the Church took its cue of establishing schools to train its future leaders. It was a long-headed and far-sighted plan, and its success was proportionately large.
[7] This is not true of their missions in foreign lands, where the mission priests usually gave elementary instruction. Elementary schools were maintained in the Jesuit missions of North and South America. Thus a mission school was established at Quebec as early as 1635, and one at Newtown, in Catholic Maryland, in 1640. After 1740 elementary parish schools were opened by the Jesuits among the German Catholics in Pennsylvania. From these beginnings Catholic parish schools have been developed in the United States.
[8] The Order was re�stablished in 1814 and it has since been allowed to re�stablish itself in most countries, though not in France or Germany.
There are 41 Jesuit colleges in America, in 21 states. (For list see Monroe’s Cyclopedia of Education, vol. III, p. 540.) In the revision of its course of instruction, in 1832, modern studies were added, but the Society has never played any such conspicuous part in education since its re�stablishment as it did during the seventeenth and eighteenth centuries.
[9] It is an interesting speculation as to whether the fact that the Jesuits made such headway in German lands, and so deeply impressed their training on the children of the nobility there, has had any connection with the attitude of German and Austrian political leaders in their governmental and political policies since that time.
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