But in the West it was that ‘invasion from the South’, which Montalembert referred to, that was the instrument of Christian education. Tradition said that Athanasius introduced the idea of monasticism into Gaul (where it spread more rapidly than anywhere else in the West[1018]) during his exile at Trèves (336-7). This influence issued in action with Martin of Tours (the most popular saint of the Gallic Church), when he founded the monastery of Ligugé near Poitiers, and a second and larger one, Marmoutier (‘maius monasterium’) near Tours, about the middle of the fourth century. When he died, at the end of that century, there were numerous monasteries not only in the province of Tours but in Rouen and what afterwards became Normandy and Picardy.
The work of Martin influenced two men of Gaul, both of the upper classes, and both educated in all the learning of the day—Sulpicius Severus, ‘vir genere et litteris nobilis’,[1019] and Paulinus of Nola, the pupil of Ausonius. These men made monasticism fashionable—so much so that even Sidonius patronized it.[1020] At the beginning of the fifth century Cassian founded the monastery of St. Victor near Marseilles, and Honoratus the famous cloister of Lérins. About 450 Romanus established a monastery at Condat on the Jura, and around these centres there grew up a network of abbeys.
Now at this time there were no orders of monks, and the Rule of the Abbeys depended mainly on the choice of the abbot. The monasteries were merely groups of people who had come to live the common life (κοινόβιοι) and to discuss matters of common interest. Thus educational development was stimulated, and we find a much stronger intellectual life among the simple Christians than in the form-bound school of the rhetor. Whenever there was a dangerous heresy abroad in Gaul, Jerome or Augustine would write a refutation which was circulated throughout the country,[1021] and Sulpicius’s Life of Martin was eagerly read everywhere, and was much in demand at Rome.[1022]
This intellectual activity presently overflowed the boundaries of the monastery. Catechumens had to be trained for the Church, and it was found necessary to establish informal schools for them, where, besides religious training, they also received a smattering of the seven liberal arts. These were the forerunners of those cathedral schools which became, in the Middle Ages, the main intellectual support of the country.
The most famous episcopal school was at Arles, where Hilary taught a large number of students.[1023] Among his pupils were Cyprian, Bishop of Toulouse, Firminius, Bishop of Usez (Ucetia), and Bishop Vivencius. The interest of the Fathers in education may be illustrated from the life of Caesarius.[1024] ‘Who can describe how great and pleasing was the zeal that shone forth from him, when he discussed the Scriptures and expounded difficulties? His greatest delight was to be challenged to discuss a problem, and he himself very often urged his class, saying to us: “I know you don’t understand everything: why don’t you ask, that you may know?”’ Whatever may be said as to the extent of their teaching, it must be admitted that they showed the proper spirit of education in thus stimulating knowledge. At Arles, also, taught Pomerius, ‘scientia rhetor, Afer genere’,[1025] whose interest in literature and rhetoric was great,[1026] and whose lectures Caesarius attended. Another famous Christian teacher of the fifth century, versed particularly in ecclesiastical matters, was Victorius of Marseilles.[1027]
The monastery of St. Victor at Marseilles,[1028] built in the woods over the grotto where the martyr Victor, a Roman legionary, had been buried at the end of the third century, became a school for training the clergy, though not at once, for the motto of its founder was to flee all bishops and women.[1029] It did good work, but its fame is almost entirely eclipsed by that of the older monastery at Lérins, the nursery of bishops. Vincent the theologian,[1030] Patrick of Ireland, Cassian the founder of St. Victor, Hilary of Arles, Faustus the bishop of the via media in theological controversy,[1031] Lupus, called by Sidonius ‘episcopus episcoporum’,[1032] Eucherius, and many other celebrities were sons of Lérins. From Lérins and St. Victor were drawn almost all the educated clergy of Gaul during the fifth century. ‘En général’, says Fauriel,[1033] ‘ce furent ces évêques ou ces prêtres, sortis des cloîtres de Lérins ou de Saint-Victor, qui formèrent la partie érudite et savante du clergé ou de l’épiscopat gallo-romain....’ The Chronologia Lerinensis[1034] likens Lérins to a trailing vine which fills the earth with its fruits and extends, by the grace of God, beyond the rest. Among the many other references to the monastery in the Chronicle, there are numerous verse panegyrics extolling its congenial surroundings and indicating a real love of learning. Sidonius, too, is enthusiastic in its praise;[1035] and his commendation, imbued as he was with rhetorical culture and prejudiced in its favour, says much for the educational standard reached by Lérins. So famous was its school that Lupus, ‘the prince of prelates’, came to study there for a year, before he went to spread its spirit of study and piety. For, like most of these monks from the aristocracy, ‘he had ... a cultivated mind and took an active interest in intellectual development. He was anxious about schools and educational facilities in his diocese, and gave protection to all who encouraged learning.’[1036] Indeed, we may say that all the most literary and philosophic men of the time, as well as the most religious, flocked to the island-quiet of Lérins. It is no wonder that Mamertus, in describing the failing culture of the fifth century, mentions Lérins as an exception.
4. The Practice of Christian Education
In the Chronologia sacrae insulae Lerinensis[1037] we find a concrete example of a monastic school.