“The immediate effect of the Wittenberg preaching,” wrote in 1908 the Protestant theologian F. M. Schiele in the “Preussische Jahrbücher” of Berlin, in a strongly worded but perfectly true account of the situation, “was the collapse of the educational system which had flourished throughout Germany; the new zeal for Church reform, the growth of prosperity, the ambition in the burghers, the pride and fatherly solicitude of the sovereigns who were ever gaining strength, had resulted in the foundation on all sides of school after school, university after university. Students flocked to them in multitudes, for the prospects of future gain were good. Scholasticism provided a capable teaching staff, Humanism a brilliant one. Humanism also set up as the new ideal of education a return to the fountain-head and the reproduction of ancient civilisation by means of original effort on similar lines. Wide tracts of Germany lay like a freshly sown field, and many a harvest seemed to be ripening. Then, suddenly, before it was possible to determine whether the new crops consisted of wheat or of tares, a storm burst and destroyed all prospects of a harvest. The upheaval that followed in the wake of the Reformation, and other external causes which coincided with it, above all the reaction among the utilitarian-minded laity against the unpopular scholarship of the Humanists emptied the class rooms and lecture halls.… Now all is over with the priestlings; why then should we bind our future to a lost and despised cause?… Nor was this merely the passing result of a misapprehension of Luther’s preaching, for it endured for scores of years.”[82]
As to the common opinion among Protestants, viz. that “Luther’s reformation gave a general stimulus to the schools and to education generally,” Schiele dismisses it in a sentence: “The alleged ‘stimulus’ is seen to melt away into nothing.”[83]
Eobanus Hessus, a Humanist friendly to Luther, who lectured at Erfurt University, was so overcome with grief at sight of the decline that was making itself felt there that, in 1523, he composed an Elegy on the decay of learning entitled “Captiva” and sent it to Luther. The melancholy poem of 428 verses was printed in the same year under the title “Circular letter from the sorrowful Church to Luther.” Luther replied, praising the poem and assuring the sender that he was favourably disposed towards the humanistic studies and practices. He even speaks as though still full of the expectation of a great revival; his depression is, however, apparent from the very reasons he gives for his hopes: “I see that no important revelation of the Word of God has ever taken place without a preliminary revival and expansion of languages and erudition.” The present decline might, however, he thought, be traced to the former state of things when they did not as yet possess the “pure theology.”[84]
But Hessus had complained, and with good reason, of the evil doings of the new believers, instances of which had come under his notice at Erfurt, and which had caused many to declare sadly: “We Germans are becoming even worse barbarians than before, seeing that, in consequence of our theology, learning is now going to the wall.”[85] At Erfurt the Lutheran theology had won its way to the front amidst tumults and revolts since the day when Crotus had greeted Luther on his way to Worms with his revolutionary discourse.[86] Since then there had been endless conflicts of the preachers with the Church of Rome and amongst themselves. Some were to be met with who inveighed openly against the profane studies at the Universities, and could see no educative value in anything save in their own theology and the Word of God. Attendance at the University had declined with giant strides since the spread of Lutheranism. Whereas from May 1520 to 1521 the names of 311 students had been entered, their number fell in the following year to 120 and in 1522 to 72; five years later there were only 14.
Hessus wrote quite openly in 1523: “On the plea of the Evangel the runaway monks here in Erfurt have entirely suppressed the fine arts … our University is despised and so are we.”
His colleague, Euricius Cordus, a learned partisan of Luther, expresses himself with no less disgust concerning the state of learning and decline of morals among the students.[87] “All those who have any talent,” we read in the Academic Year-Book in 1529, “are now forsaking barren scholarship in order to betake themselves to more remunerative professions, or to trade.”[88]
As at Erfurt, so also at other Universities, a rapid diminution in the number of students took place during those years. “It has been generally remarked,” a writer who has made a special study of this subject says, “that in the German Universities in the ’twenties of the 16th century a sudden decrease in the number of matriculations becomes apparent.” He proves from statistics that at the University of Leipzig from 1521 to 1530 the number of those studying dropped from 340 to 100, at the University of Rostock from 123 to 33, at Frankfurt-on-the-Oder from 73 to 32 and, finally, at Wittenberg from 245 to 174.[89] The attendance at Heidelberg reached its lowest figure between 1521 and 1565, “this being due to the religious and social movements of the Reformation which proved an obstacle to study.” Of the German Universities generally the following holds good: “The religious and social disturbances of the Reformation brought about a complete interruption in the studies. Some of the Universities were closed down, at others the hearers dwindled down to a few.”[90]
“The Universities, Erfurt, Leipzig and the others stand deserted,” Luther himself says as early as 1530, gazing from the Coburg at the ruins, “and likewise here and there even the boys’ schools, so that it is piteous to see them, and poor Wittenberg is now doing better than any of them. The foundations and the monasteries, in my opinion, are probably also feeling the pinch.”[91] He speaks at the same time of the decline of the Grammar schools and the lower-grade schools which also to some extent shared the fate of the Universities.
In the Catholic parts of Germany the clergy schools and monastic schools suffered severely under the general calamity, as Luther had shrewdly guessed. Nor was the set-back confined to the Universities, but even the elementary schools suffered.
It was practically the universal complaint of the monasteries, so Wolfgang Mayer, the learned Cistercian Abbot of Alderspach in Bavaria, wrote in 1529, that they were unable to continue for lack of postulants; “in consequence of the Lutheran controversy the schools everywhere are standing empty and no one is willing any longer to devote himself to study. The clerical and likewise the religious state is despised by all and no one is inclined to offer himself for this life.” “Oh, God who could ever have anticipated the coming of such a time! Everything is ruined, everything is in confusion, and there is nothing but sunderings, splits and heresies everywhere!” Yet these words come from the same author, who, in 1518, in the introduction to his Annals of Alderspach, had been so enthusiastic about the state of learning in Germany and had said: “Germany is richly blessed with the gifts of Minerva and disputes the palm in the literary arena with the Italians and the Greeks.” Whereas, between the years 1460-1514 no less than eighty brethren had entered Alderspach, Mayer, in his thirty years of office as Abbot, clothed only seventeen novices with the habit of St. Bernard, and, of these, five broke their vows and left the monastery. He expresses his fear that soon his religious house will be empty and ascribes the lack of novices largely to the fate which had overtaken the schools owing to the innovations.[92]