XII. MARTIN LUTHER.

BIOGRAPHICAL SKETCH.

Martin Luther, the greatest of the Protestant reformers, was born at Eisleben, Germany, November 10, 1483. His father was a miner in humble circumstances. The hometraining he received was severe and hardening. At school he came under the prevalent cruel discipline, and was cruelly flogged for not accomplishing tasks that were entirely beyond his power. He was sent at the age of fourteen to the school at Magdeburg conducted by the Brethren of the Common Life. A year later he went to Eisenach, where he completed his secondary education under the learned humanist John Tribonius.

In 1501 he entered the University of Erfurt which, unlike many other universities of the time, welcomed the study of the Latin and Greek classics. He took the Master's degree there in 1505, and then entered the Augustinian convent of mendicant friars at Erfurt, where he passed through a profound religious experience. In 1507 he was ordained to the priesthood, and a year later was called to the newly founded University of Wittenberg, where he lectured first on Aristotle and then on the Scriptures. On the 31st of October, 1517, in opposition to John Tetzel, who was vending indulgences throughout Germany, Luther nailed his famous Ninety-five Theses to the door of the Castle Church at Wittenberg. This event, which led to the subsequent conflict with the Papacy, is commonly regarded as the beginning of the Protestant revolution, which in the

next several decades firmly established itself among the Teutonic peoples of Europe.

The necessitics of the Reformation, as well as his profound patriotism, gave Luther an intense interest in education. Apart from frequent discussions of the subject in other writings, he prepared two treatises which exhibit great breadth of view and a marvelous though unrefined energy of expression. The first of these is a "Letter to the Mayors and Aldermen of All the Cities of Germany in Behalf of Christian Schools," which was written in 1524, and the second, a "Sermon on the Duty of Sending Children to School," which was prepared in 1530. These treatises touch on nearly every important phase of education, and are admirable in their statement of principles and suggestion of methods. The commendation of Dittes, director of the Normal School in Vienna, is not unmerited: "If we survey the pedagogy of Luther in all its extent," he says, and imagine it fully realized in practice, what a splendid picture the schools and education of the sixteenth century would present! We should have courses of study, text-books, teachers, methods, principles, and modes of discipline, schools and school regulations, that could serve as models for our own age. But, alas! Luther, like all great men, was little understood by his age and adherents; and what was understood was inadequately esteemed, and what was esteemed was only imperfectly realized."

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With Luther education was not an end in itself, but a means of more effective service in church and state. If people or rulers neglect the education of the young, they inflict an injury on the cause of Christ and on the weal of the state; they advance the cause of Satan, and bring down upon themselves the wrath of heaven. This is the fundamental thought that underlies all Luther's writings on education.

The "Letter to the Mayors and Aldermen of All the Cities of Germany," which follows almost in its entirety, is translated from the Leipzig edition of Luther's works. It was written in the early years of the Protestant movement, and exhibits in more than one passage the fierce energy of a strong nature engaged in a struggle of life or death. But in spite of its outbursts of rude polemic energy, we cannot fail to recognize the breadth of view, solidity of judgment, and excellence of recommendation, that make it an educational document of great importance.1 It is the first great contribution of Protestantism to the science and art of education the beginning of the movement that has given Europe and America its public schools.

SELECTION FROM MARTIN LUTHER.

LETTER TO THE MAYORS AND ALDERMEN OF ALL THE CITIES OF GERMANY IN BEHALF OF CHRISTIAN SCHOOLS.

First of all, we see how the schools are deteriorating throughout Germany. The universities are becoming weak, the monasteries are declining, and, as Isaiah says, "The grass withereth, the flower fadeth, because the spirit of the Lord bloweth upon it," through the Gospel. For through the word of God the unchristian and sensual character of these institutions is becoming known. And because selfish parents see that they can no longer place their children upon the bounty of monasteries and cathedrals, they refuse to educate them. "Why should we educate our children," they say, "if they are not to become priests, monks, and nuns, and thus earn a support?"

1 For a complete presentation of Luther's pedagogy, the author may be permitted to refer to his "Luther on Education (Lutheran Publication Society, Philadelphia), which contains a translation and systematic review of nearly all that the reformer wrote on the subject.

The hollow piety and selfish aims of such persons are sufficiently evident from their own confession. For if they sought anything more than the temporal welfare of their children in monasteries and the priesthood, if they were deeply in earnest to secure the salvation and blessedness of their children, they would not lose interest in education and say, "if the priestly office is abolished, we will not send our children to school." But they would speak after this manner: "If it is true, as the Gospel teaches, that such a calling is dangerous to our children, teach us another way in which they may be pleasing to God and become truly blessed; for we wish to provide not alone for the bodies of our children, but also for their souls." Such would be the language of faithful Christian parents.

It is no wonder that the devil meddles in the matter, and influences groveling hearts to neglect the children and the youth of the country. Who can blame him for it? He is the prince and god of this world, and with extreme displeasure sees the Gospel destroy his nurseries of vice, the monasteries and priesthood, in which he corrupts the young beyond measure, a work upon which his mind is especially bent. How could he consent to a proper training of the young? Truly he would be a fool if he permitted such a thing in his kingdom, and thus consented to its overthrow; which indeed would happen, if the young should escape him, and be brought up to the service of God.

Hence he acted wisely at the time when Christians were educating and bringing up their children in a Christian way. Inasmuch as the youth of the land would have escaped him thus, and inflicted an irreparable injury upon his kingdom, he went to work and spread his nets, established such monasteries, schools, and orders, that it was not possible for a boy to escape him without the miraculous intervention of God. But now that he sees his snares exposed through

the word of God, he takes an opposite course, and dissuades men from all education whatever. He thus pursues a wise course to maintain his kingdom and win the youth of Germany. And if he secures them, if they grow up under his influence and remain his adherents, who can gain any advantage over him? He retains an easy and peaceful mastery over the world. For any fatal wound to his cause must come through the young who, brought up in the knowledge of God, spread abroad the truth and instruct others.

Yet no one thinks of this dreadful purpose of the devil, which is being worked out so quietly that it escapes observation; and soon the evil will be so far advanced that we can do nothing to prevent it. People fear the Turks, wars, and floods, for in such matters they can see what is injurious or beneficial; but what the devil has in mind no one sees or fears. Yet where we would give a florin to defend ourselves against the Turks, we should give a hundred florins to protect us against ignorance, even if only one boy could be taught to be a truly Christian man; for the good such a man can accomplish is beyond all computation.

Therefore I beg you all, in the name of God and of our neglected youth, not to think of this subject lightly, as many do who do not see what the prince of this world intends. For the right instruction of youth is a matter in which Christ and all the world are concerned. Thereby are we all aided. And consider that great Christian zeal is needed to overcome the silent, secret, and artful machinations of the devil. If we must annually expend large sums on muskets, roads, bridges, dams, and the like, in order that the city may have temporal peace and comfort, why should we not apply as much to our poor, neglected youth, in order that we may have a skilful schoolmaster or two?