Today, universal education in highly-developed countries is taken for granted. However, this has not always been the case everywhere. Over the centuries, access to education has evolved, and the influence of Christianity on this matter has been significant and continues to be. Let’s begin with the fact that according to the United Nations Convention on the Rights of the Child, every child has the right to education. However, for many, education remains a privilege. In 2021 alone, 244 million children and adolescents aged 6 to 18 worldwide still did not attend school.1 If you cannot read, write, and count, you are condemned to extreme poverty. Your life then becomes a cycle of endless misery in every dimension of human existence. We can only imagine how radically the lives of these children would change if they acquired the basic skills of reading, writing, and arithmetic. Universal and free access to elementary education has the power to transform the most impoverished societies. There is no doubt that education helps eliminate poverty by giving people a chance for a better life. Why?
The Importance of Education
By developing critical and logical thinking skills, education helps us make sound decisions and enhances our communication skills through learning to read, write, speak, and listen. Education undoubtedly contributes to personal development, enabling us to acquire the knowledge, skills, and competencies necessary to achieve our goals. Through education, we better understand the laws governing the world, which in turn allows us to learn how to change and improve it. A goal of education is to assist individuals in coping with life and making a contribution to society. School is not only a place where we acquire knowledge but also where we form our first friendships, learn social norms, cooperation, empathy, and respect for others. It is where we learn to solve problems, communicate effectively, and work in teams. Thanks to education, we learn to be responsible citizens and actively participate in social life. If we understand education in such a broad sense as upbringing, which encompasses both shaping a person’s character and imparting knowledge, then we cannot overstate the role of education in shaping a civil society.
A More Just World
Educational access is unquestionably one of the most critical factors in creating more aware and socially just human communities. The universality of education for the weakest and poorest, who are at the bottom of any given society, certainly influences the improvement of the entire society. Therefore, it’s not surprising that education today is primarily associated and linked with financial security, success, and stability. A better-educated society contributes to national economic growth. Hence, we can say that the level of social development depends on the educational level of society.
Education according to the Greeks
For the Greeks, man was at the center of their thinking about the world. Therefore, the Greeks understood human education as the improvement of the individual. In upbringing, it was important to shape a person’s character so that he could fulfill his public role as best as possible. The good of the individual and the good of the community appeared to the Greeks as inseparable.2 Today, in secular systems of universal education in countries broadly defined as the West, education is primarily focused on knowledge transmission. The emphasis has shifted towards the universality of teaching, while upbringing has been delegated to religion and the family. The question remains whether education based solely on the transmission of knowledge is sufficient for the individual and society.
Disrupted Balance
Today, most educational systems in Western civilization are secular. God has been pushed outside the scope of education. Ellen White accurately writes about the need to maintain balance in education: “The laws obeyed by the earth reveal the fact that it is under the masterly power of an infinite God. The same principles run through the spiritual and the natural world. Divorce God and His wisdom from the acquisition of knowledge, and you have a lame, one-sided education, dead to all the saving qualities which give power to man, so that he is incapable of acquiring immortality through faith in Christ.”3 The pioneers of Adventism understood this principle well; therefore, Adventists began developing education based on biblical values, where individuals were to develop their full potential for the benefit of society and the church, while simultaneously cultivating their relationship with God. Today, Adventism can boast “the second-largest parochial school system in the world, with more than 7,500 schools in nearly 150 countries serving 1.5 million students. Local schools operate under the umbrella of Adventist education, so even the smallest schools are part of a worldwide network of dedicated educators and Bible-based curriculum.”4
The Beginnings of Education in the Western World
Christian education emerged in the early Middle Ages, following the fall of the Roman Empire. During the medieval era, the Roman Catholic Church became a total institution, aiming to subordinate all spheres of human life to itself. This naturally extended to education. Education was monopolized by the Catholic clergy, starting from the lowest-level schools and extending to universities. Medieval schools were cosmopolitan in the sense that Latin was the universally used language, and there was a lack of attachment to matters related to a particular country or region. Catholic clergy were primarily associated with the papacy rather than with the country in which they worked. Hence, all schools in Europe had very similar programs, limited to the teaching of Latin, the Catholic religion, occasionally grammar, rhetoric, and dialectics [the art of investigating or discussing the truth of opinions].5
The Innovativeness of Reformation Education
The reformers and scholars of that era accurately sensed that the relationship between humanity and divinity, as well as among fellow humans, can only undergo positive change through education. The logical conclusion may be that no change on a social, political, or institutional level may be achieved unless preceded by a similar change in intellectual and spiritual education.6 The reformers recognized the relationship between solidifying the principles of the Reformation and the reform of education. Schools were not to be primarily used to propagate new religious ideas, but above all, they should reflect Reformation theology, which was to manifest itself in a new pedagogy.7 Undoubtedly innovative was Martin Luther’s approach, who advocated for compulsory elementary education for boys and girls from all social classes.8 According to him, everyone should be able to read the Bible, which is the sole standard of Christian doctrine and practice. It was not only important to possess the skill of reading biblical texts but also to study and interpret them.
New Teaching Methods
The reformers, aware that Reformation theology must have consequences for education, initiated a great breakthrough in education, including methods, curricula, and above all, the universality of education for all members of society. Medieval education and Catholic schools had entirely different goals from the new Protestant schools because they had a completely different model of human beings. Protestant schools differed fundamentally in three main spheres where they introduced innovative, humanistic solutions. These were the following:
School organization, school curricula, and teaching methods. In the 16th century, national consciousness and a sense of national sovereignty began to form, and this was evident in schools, in their organization and curricula.
It was also evident in the emphasis on the universality of teaching and, of course, in the use of national languages rather than Latin in teaching.
Children of both townspeople and peasants largely attended these schools.9
Reformation education recognizes the child
Martin Luther criticized the traditional schools where singing and prayer prevailed, and education amounted to reading and memorizing certain content. Luther advocated for explanation to become the fundamental teaching category in Christian schools. Debates and scientific discussions, for which students had to prepare in advance, were most often organized. The incredibly innovative approach of Protestant schools is manifested in the belief of Protestant educators in the child’s intellect, starting from the youngest child who begins to learn in school. The teacher was supposed to help develop the child’s abilities, guide, and assist, but often, reaching conclusions was left to the students themselves.10 Another great reformer and educator, known as the father of modern pedagogy, Jan Amos Comenius, wrote the first book specifically for children—Orbis Sensualium Pictus (Picture of the Sensual World)—in which he used pictures to explain the names of phenomena, objects, and ideas. Comenius’ views were on a large scale realized only at the beginning of the 19th century. In the spirit of the Reformation, a new ideal of a debating society is created, in which the subjectivity and responsibility of the individual, including the child, are taken seriously.11 It is impossible to resist the thought that the subjective approach to the child is also a return to the words of Jesus: “Let the little children come to Me, and do not forbid them, for of such is the kingdom of God.” Mark 10:14. The leap from medieval schools run by the Catholic Church was therefore immense.
The Counter-Reformation
The Catholic Church, aware of the advancements of the Reformation, established the Jesuit order in the 16th century, with the aim of combating the Protestant Reformation. Since then, nothing has changed. Just as the Reformation did not end and continues still, so too does the Counter Reformation persist. The Jesuit order pledged absolute obedience to the papacy, serving as the papal police and intelligence service. The pope entrusted them [the Jesuits] to Catholic kings and princes as confessors and advisors, which allowed them to engage in extensive intrigue. The order, in every country, inherently sided with forces whose victory could ensure triumph over the Reformation. In Protestant states, the order called for resistance to authority, while in Catholic ones (where part of the population was Protestant), it advocated for absolutism. Understanding the importance of education in shaping the minds of young people and future generations, the Jesuits sought to take over education at all levels.12
Education in the Hands of the Jesuits
In Poland, where the Reformation was dynamically developing, education was destroyed by the Jesuits through political intrigues, incitement to unrest, and social disturbances. When the Jesuits achieved their goal—limiting the rights and freedoms of Protestants—they dominated the entire educational system, through which they exerted enormous influence on the development of the nation and the state. The Jesuits acted in the same way in other countries. Future political elites of all Catholic countries were educated in Jesuit schools, ensuring the indoctrination of future kings and popes. Since the Counter Reformation, little has changed. The order still operates in secrecy and through intrigue. Not without reason, this order has been expelled from many countries throughout its history. In addition to overt Jesuits, there are individuals indoctrinated by them working at numerous universities or belonging to their schools. It must be acknowledged that the Jesuits possess one of the largest education systems in the world. It may be shocking to see the number of politicians or political advisors who were educated at Jesuit universities, such as Georgetown University. As a result, the order still has a huge influence on political elites and the shaping of state policies.13
The Legacy of the Reformation in Education
Great Britain exported Protestantism to its colonies worldwide, deeply shaping their educational systems as well. Here, too, Protestants introduced mass education, including formal education for women. As early as 1647, in Massachusetts, a law was enacted mandating the establishment of schools in every major settlement. Children were required to learn to read in English so they could read the Bible daily. In this way, education became compulsory and widespread for girls as well by the mid-17th century, which was rare in Europe at that time.14 The educational reforms and the advancement of science prepared the United States to assume the role of a global power at the turn of the 19th and 20th centuries. It’s worth noting that Protestant missionaries in the British colonies were the first to provide education beyond the basic level. As a result of these reforms, enrollment rates in schools were significantly higher than in Catholic colonies. According to an international study conducted by a researcher from the University of Bath (UK), the enduring historical legacy of Protestantism still has a significant, positive impact on enrollment rates in secondary schools worldwide.15
The Prussian education model yesterday and today
The compulsory system of universal education in Europe emerged in the 19th century in Prussia. The Prussian system aimed to produce obedient and compliant citizens. Typical of the Prussian education model is the division into lessons for specific fields of knowledge, the ringing of bells, and examinations. Indeed, Prussia addressed the issue of illiteracy. At that time, it was an extremely innovative system. However, many of the principles of the Prussian education system still function in modern schools, even though more than 200 years have passed. Goals and opportunities have changed. Today, just a few clicks give us access to encyclopedic knowledge. There have also been new studies on how our brains work. We now know that a strict division into subjects may not be necessary, and the passive transmission of knowledge may prove ineffective, while using exams as a motivation for learning may result in forgetting the material shortly after the test. Our brains prefer novelty and utility. The Prussian model does not take this into account. Today’s school should develop skills in effective communication, cooperation, critical thinking, and creativity.16
Problems and Challenges
Contemporary education faces numerous problems for which there are no easy answers. Schools often prove ineffective for various categories of students, leading to an increasing gap between children from affluent families, who achieve better academic results, and other children, especially those from impoverished families and minority groups. Today’s education system also perpetuates social divisions, shifting the blame for lack of success onto the individual, often the child, rather than the existing social order. Furthermore, modern education promotes a race to accumulate more and more diplomas, just to be able to function in a rapidly-changing society. One can often get the impression that the current education system is an industry that churns out cogs well-suited to the existing socio-economic system. Another issue is the excessive transmission of knowledge, which is rather ineffective and wastes students’ time: historical dates of battles, the structure of a tardigrade, or the vastness of chemical reactions of elements. Today’s schools rarely teach practical vocational skills, and fail to foster critical thinking and creativity. Secular education offers no chance for the development of one’s own spirituality, sensitivity to beauty, understanding of differences, and the ability to advocate for a particular worldview.
Towards Better Education
In the current rapidly-changing world, which is becoming increasingly complex, we need to continually reform education. What worked in the 16th or 19th centuries cannot automatically be expected to work in the 21st century. We need engaged and holistic education that takes into account the latest knowledge about how the brain works while also addressing the needs of every individual inscribed by God in the human heart. The foundation of such education should always be the Bible, whether we’re talking about Adventist education or secular education. Whether one is educated in a public school or at a university, let the Bible be the basis of all education, even if it is not included in the curriculum. Ellen White eloquently writes: “God opens the understanding of men in a marked manner if His words are brought into the practical life of the student, and the Bible is recognized as the precious, wonderful book that it is. Nothing is to come between this book and the student as more essential; for it is that wisdom which, brought into the practical life, makes men wise through time and through eternity. God is revealed in nature; God is revealed in His word. The Bible is the most wonderful of all histories, for it is the production of God, not of the finite mind. It carries us back through the centuries to the beginning of all things, presenting the history of times and scenes which would otherwise never have been known. It reveals the glory of God in the working of His providence to save a fallen world. It presents in the simplest language the mighty power of the gospel, which, received, would cut the chains that bind men to Satan’s chariot.”17
Endnotes:
1 https://world-education-blog.org/2022/09/01/new-measurement-shows-that-244-million-children-and-youth-are-out-of-school/, accessibility: 13.03.2024
2 J.Filek, Rola edukacji w kształtowaniu społeczeństwa obywatelskiego, Prakseologia 145/2005, p. 44
3 E. G. White, Fundamentals of Christian Education, p. 375
4 https://adventisteducation.org/who, accessibility: 14.03.2024
5 https://forumewangelickie.eu/index.php/swiecka-codziennosc/184-nowatorstwo-szkol-protestanckich-w-okresie-reformacji-xvi-xvii-w, accessibility: 17.03.2024
6 M. Androne, The Influence of the Protestant Reformation on Education, Procedia – Social and Behavioral Sciences 137/2014, p. 81
7 B. Milerski, Pedagogiczne dziedzictwo protestantyzmu, Gdański rocznik ewangelicki, vol. VI/2012, p. 189
8 https://phys.org/news/2018-09-protestantism.html, accessibility: 17.03.2024
9 https://forumewangelickie.eu/index.php/swiecka-codziennosc/184-nowatorstwo-szkol-protestanckich-w-okresie-reformacji-xvi-xvii-w, accessibility: 17.03.2024
10 Ibiden, accessibility: 17.03.2024
11 B. Milerski, Pedagogiczne dziedzictwo protestantyzmu, Gdański rocznik ewangelicki, vol. VI/2012, pp. 189, 192
12 J. Dunkel, Apokalipsa, Orion plus 2001, p. 61
13 https://biblia-odchwaszczona.webnode.page/news/po-owocach-ich-poznacie-ewangelia-mateusza-7-20/, accessibility: 17.03.2024
14 R. Rybkowski, Polityka Pomocnik Historyczny, 10/2013, p. 111
15 https://brill.com/view/journals/coso/17/5/article-p641_6.xml, accessibility: 18.03.2024
16 https://strefaedukacji.pl/szkola-dawniej-i-dzis-kiedy-narodzil-sie-pruski-system-edukacji-i-dlaczego-wciaz-ksztalcimy-w-nim-dzieci/ar/c5-16817225, accessibility: 18.03.2024
17 E.G. White, Fundamentals of Christian Education, p. 376
Marcin Watras lives in Katowice, Poland. He is interested in the philosophy of religion and trends in society. He works for the European Union.