Schools of Gaul in the last century of the Western Empire : $b A study of pagan and Christian education in the last century of the Western empireHaarhoff, T. J. (Theodore Johannes)
History
Schools of Gaul in the last century of the Western Empire : $b A study of pagan and Christian education in the last century of the Western empire
Haarhoff, T. J. (Theodore Johannes)
Education, Ancient -- France; Gaul -- History -- 58 B.C.-511 A.D.
Part of this idea of mortification and discipline was worked out in the
manual labour which the monasteries made, and consistently have made, of
considerable importance in their educational scheme. Partly, too, it was
a reaction against the extreme artificiality of the rhetorical schools,
and it was also undoubtedly an attempt to follow Christ and his Apostles
in their adoption of some craft or trade. Mabillon shows[1117] how much
this practical side was insisted on, and he speaks of a tradition which
started in Gaul during our period. The correspondence between word and
deed was made a vital point—a fact which proved a healthy corrective
to the attitude apt to be produced by the rhetoric of the pagan
schools. ‘Qui si volunt lectioni vacare ut non operentur, ipsi lectioni
contumaces existunt, quia non faciant quod ibi legunt’,[1118] said
Isidore of Seville, and his ‘Rule’, like that of Caesarius, expressed
the thought of the fifth century as well as of the seventh. We find that
at Lérins Hilary of Arles worked in the fields, and that it was the
duty of Caesarius when he first entered that monastery to provide for
the bodily needs of the brethren.[1119] Cassian made a strong point of
manual labour. It prevents many faults,[1120] and we have the example
of St. Paul[1121] and the precept of Solomon.[1122] The East, which
gave the impulse to monasticism, emphasized this point, for example in
Egypt,[1123] and there is the story of the Abbot Paul who burnt every
year the work of his hands lest he should ever lack work.[1124]
Thus in its development of elementary education, in its ‘rusticitas’, in
its greater concentration on thought, and in its emphasis on practical
work, Christian education in fifth-century Gaul was in reaction against
the brilliant but superficial schools of the previous century. That this
was so, and that the movement was strong enough to make itself felt
against the whole weight of the traditional education, was partly due to
skilful leadership. How far was this effective leadership general in the
Christian schools?
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