The Sacred Scriptures. The Length of the Course in Divinity. The Means of finishing that Course in Four Years. The Method of Lecturing. The Questions which are either not to be treated by the Theological Professors, or are to be treated only at a Certain Part of the Course. Repetitions. Disputations. The Choice, Censorship, and Correcting of Opinions. The Private Studies of Students. Vacations. The Degrees of Bachelor, Master, Doctor. Controversial Theology. Moral Theology. Hebrew. The Study of Philosophy, which includes Physics. Mathematics. Literature, that is, Grammar, History, Poetry, Rhetoric. Seminaries for Literature and the Higher Faculties. The Professors of Literature. The Grammar to be used. Greek. Different Exercises in the Classics. Incitements to Study. The Method of Promotion. Books. Vacations in the Lower Classes. Order and Piety. The Respective Objects and Exercises of the Classes of Grammar and Humanity. The Class of Humanity. The Class of Rhetoric. General Distribution of Time during the Year.
These are the matters handled in the publication of 1586. In the course of treatment, this document contains, by way of a running commentary, the complete theory of Education, or Science of Pedagogics, as understood by these critics. It will not be possible, within the brief limits of this work, to give more than a bare sketch of the pedagogical elements contained in the one hundred and fifty pages of the Monumenta Germaniæ Pædagogica.[150]
A second, partial edition of this preliminary Ratio was sent out by Father Aquaviva, in 1591, to which an entertaining bibliographical history is attached.[151] In 1593, the fifth general assembly of the Order met, Claudius Aquaviva presiding. By this time, during the interval of seven years which had elapsed since the first edition, the book had been subjected to examination in all the Provinces; observations and criticisms had been returned; it had been re-committed to the Fathers at Rome, and revised by the General with his Assistants; and had again been sent out for trial. The Provincials and Deputies, meeting in 1593, brought with them the reports of how the system worked. Its slightest defects were noted.[152] Most asked for an abridged form.
Amid the very grave questions then pending, the assembly took some action on the Ratio. It was re-committed once more to the competent authorities for revision. And it assumed its last and definite form, in what was probably its ninth edition. This last issue, in the year 1599, after fifteen years spent on the elaboration of it, is the RATIO STUDIORUM.
One hundred and twenty-seven years later, the great old University of Paris seems to have become a disciple of its educational rival, the Society of Jesus. Querard observes that the Rector, Rollin, "without saying anything about it, translated the Ratio for his Traité des Études."[153] Indeed, as M. Bréal, historian of that University, observes, referring to the suppression of the Order: "Once delivered from the Jesuits, the University installed itself in their houses, and continued their manner of teaching."[154]
In all general works on education, there is question of this System. Its form is that of a practical method, without reasons being assigned, or arguments urged. It is a legislative document, which superseded all previous forms. The General's letter, which accompanied it, ordered the suppression of them all, promulgating this one to the exclusion of the rest.
The sentiment, to which the last words of this letter gives expression as a fond hope, was fully responded to by the course of events, in the one hundred and seventy-four years which were to elapse before the general suppression of the Order: "It is believed," he said, "that it will bring forth abundant fruit, for the benefit of our scholars," Quae nostris auditoribus uberes fructus allatura creditur. Aquaviva's letter is dated the eighth day of January, 1599.[155]