Thus the Reformation represented by Luther was no less an educational than a religious movement. It awakened a sense of the worth of the individual; the longing for the perfection of personality in its all-sidedness, intellectual, moral, and physical, was aroused. It stirred the parental and official conscience to educate children and citizens. Schools, which as an institution were, hitherto, only a part of the ecclesiastical system, and chiefly as a means of training servants of the Church, now sprang up as a coördinate agency in the upbuilding of humanity. The chief aim of the new education was not in behalf of the ecclesiastic interests, nor the soul’s concern for heaven or hell, but it was to furnish a city with “instructed, reasonable, honorable, and well-trained citizens,” in which its prosperity, safety, and strength lie. It was for the need of the world, “to the end that men may govern the country properly, and that women may properly bring up their children, care for their domestics, and direct the affairs of their households” (5: p. 115). If the Renaissance idea of education was aristocratic, the Reformation idea is democratic; if the characteristic of the former was literary, that of the latter is civico-economical. Born the son of a miner, living the life of the people, Luther could not think with philologists that the humanities alone could meet the whole educational need of common citizens. He says: “I by no means approve those schools where a child was accustomed to pass twenty or thirty years in studying Donatus or Alexander without learning anything. Another world has dawned, in which things go differently. My opinion is that we must send the boys to school one or two hours a day, and have them learn a trade at home for the rest of the time. It is desirable that these two occupations march side by side” (5: pp. 117-118). The religious conception of Church education, the humanistic ideal of the Renaissance, the military and civic training of knighthood, the industrial claim of the home and trade, all find recognition and reconciliation in Luther’s view, and are established as the four pillars on which the educational temple of modern Christian citizenship rests.