take the place of classic literature, while it
produced discord for centuries, and influenced other great men to follow
his example, had no permanent result. Perhaps the downfall of paganism
may have removed all danger to the Christians from pagan philosophy and
letters; at all events it is certain that in later centuries the Church
was most efficient in preserving them. Tertullian held that philosophy
of whatever kind is dangerous, claiming that it makes man arrogant, and
less inclined to faith.

In the fourth century the Fathers of the Church were opposed to pagan
literature. The "Apostolic Constitutions" commanded, "Refrain from all
writings of the heathen; for what hast thou to do with strange
discourses, laws, or false prophets, which, in truth, turn aside from
the faith those who are weak in understanding." It was urged that, "As
the offspring of the pagan world, if not, indeed, inspired by demons,
they were dangerous to the new faith." This introduced into education a
narrow view, which evoked many bitter discussions, and which it took
centuries to eradicate.

ST. AUGUSTINE (354-430)

Augustine was born in Numidia, Africa. His father was a pagan, and his
mother a devout Christian. Augustine grew up in the faith of neither,
and in his early years seems to have had no settled belief. As a
student, he was wild and profligate, though attentive to his studies. He
became thoroughly versed in Greek and Latin. He studied at Carthage and
later at Milan. At the latter place he made the acquaintance of St.
Ambrose, Bishop of Milan, who was instrumental in Augustine's
conversion. His life was radically changed, and he who had been the
wild, careless unbeliever became the greatest of the Church Fathers.
Like Tertullian, he condemned the very classic literature to which he
was indebted for his intellectual greatness. His greatest literary works
are "City of God" and "Confessions."

="Confessions."=--In this work are found his chief pedagogical
teachings. Karl Schmidt says, "In his 'Confessions' he develops a
complete psychology of the human soul, from which the pedagogue can
learn more than from many theories of education."

This work shows step by step his own development from childhood to
mature manhood,--how a word, a look, an act may awaken passions, and
lead to evil desire, or stimulate to noble deed or self-sacrificing
consecration. From his own life and experiences he portrays the whole
nature of man. Augustine