“Great God! I’d rather be
A Pagan suckled in a creed outworn,”
and know that a God had brought gifts of knowledge to men at awful cost, than to sit serene in the vague belief that knowledge arrives in incoherent particles, no one knows how and no one knows whence; or that it is self-generated in a man here and there who gets out of himself new insight into the motions of mind and heart, a new perception of the laws of life, the hint of a new amelioration in the condition of men.
Because the notion that we entertain of knowledge as being heterogeneous lies at the root of our heterogeneous theories of education, it may be as well to quote a passage from Ruskin’s description of that picture in the chapel of the Church of Santa Maria Novella to which I have referred:—
“ ... On this side and the opposite side of the Chapel are represented by Simon Memmi’s hand, the teaching power of the Spirit of God and the saving power of the Christ of God in the world according to the understanding of Florence in his time.
“We will take the side of intellect first. Beneath the pouring forth of the Holy Spirit in the point of the arch beneath are the three Evangelical Virtues. Without these, says Florence, you can have no science. Without Love, Faith and Hope—no intelligence. Under these are the four Cardinal Virtues ... Temperance, Prudence, Justice, Fortitude. Under these are the great Prophets and Apostles.... Under the line of Prophets, as powers summoned by their voices are the mythic figures of the seven theological or spiritual and the seven geological or natural sciences; and under the feet of each of them the figure of its Captain-teacher to the world.” (Mornings in Florence.)
That is, the Florentines of the Middle Ages believed in “the teaching power of the Spirit of God,” believed not only that the seven Liberal Arts were fully under the direct outpouring of the Holy Ghost, but that every fruitful idea, every original conception, be it in geometry, or grammar, or music, was directly derived from a Divine source.
Whether we receive it or not, and the Scriptures abundantly support such a theory regarding the occurrence of knowledge, we cannot fail to perceive that here we have a harmonious and ennobling scheme of education and philosophy. It is a pity that the exigencies of his immediate work prevented Ruskin from inquiring further into the origin, the final source, of knowledge, but we may continue the inquiry for ourselves. In “the teaching power of the Spirit of God” we have a pregnant and inspiring phrase. Supposing that we accept this mediæval philosophy tentatively for present relief, what would be our gains?
First, the enormous relief afforded by a sense of unity of purpose, of progressive evolution, in the education of the race. It induces great ease of mind to think that knowledge is dealt out to us according to our preparedness and according to our needs; that God whispers in the ear of the man who is ready in order that he may be the vehicle to carry the new knowledge to the rest of us. “God has a few of us whom He whispers in the ear,” ‘Abt Vogler’ is made to say; and another poet causes his Explorer to cry:—