One more quotation from Agricola’s letter emphasizes the thought that schools were then conducted where dry form and abstract memory work were giving place to thought,—original thought. “It is necessary,” he says, “to exercise one’s self in composition; when we have produced nothing, what we have learned remains dead. The knowledge that we acquire ought to be like seed sown in the earth, germinating and bearing fruit.”[112]
Reuchlin advises teaching the Bible
Reuchlin, one of Melancthon’s teachers, recognized the best means of winning opponents to the truth, and said: “The best way to convert the Israelites would be to establish two professors of the Hebrew language in each university, who should teach the theologians to read the Bible in Hebrew, and thus refute the Jewish doctors.” The fact that such a position exposed Reuchlin to violent opposition from the monks and papal teachers shows that he rightly divined the remedy for papal oppression; and it is significant of an approaching reformation when he thus recommends that the Bible be placed in the universities for study by theologians.
There is a rift in the clouds, and ere long the sun will appear. But “men loved darkness rather than light.” Why?
Erasmus
Erasmus, recognized by all as a reformer, did his work by the publication of the New Testament in Greek. “The work was undertaken in the interests of a purer Christianity.” “It is my desire,” he said, “to lead back that cold dispute about words called theology to its real fountain. Would to God that this work may bear as much fruit to Christianity as it has cost me toil and application.” Here was a direct thrust at the study of dialectics in the universities. The meaningless disputes which constituted the course in theology was, by Erasmus, to be replaced by the living word of God. The Reformation drew nearer, and the papacy shuddered at the prospect. Gradually the Spirit was returning, and this is seen more and more as we take up the life of Luther. The highway had been cleared by such forerunners as have already been mentioned.
Protestantism fosters education
“The fundamental principles of Protestantism are favorable to education,” says Painter.[113] “With the Scriptures and his conscience for guides, every man is elevated to the freedom and dignity of ordering his own religious life. The feeling of individual responsibility is awakened, and the spirit of inquiry fostered. Intelligence becomes a necessity. The Bible must be studied; teachers must be provided; schools must be established. Protestantism becomes the mother of popular education.”
Again the same author says: “It [Christianity] does not withdraw man from the ordinary callings and relations of life; it makes him a steward of God in the world, and exalts his daily labors in the household, in the schoolroom, in the workshop, on the farm, into a divine service. The Protestant view restores nature, as a subject of investigation, to its rights. The whole circle of knowledge—whatever is elevating, whatever prepares for useful living—is held in honor. Primary and secondary schools are encouraged; the best methods of instruction, based upon a study of man’s nature and not upon the interests of the church, are sought out. Protestantism is a friend of universal learning.” One French scholar says: “The Reformation contracted the obligation of placing everyone in a condition to save himself by reading and studying the Bible. Instruction became then the first of the duties of charity; and all who had charge of souls, from the father of a family to the sovereign of the state, were called upon ... to favor popular education.[114]”