YET MORE ON THAT “NEEDED REFORM IN EDUCATION.”
In considering the system of education of the present day, we have found, upon the highest authority on the question, that, from the common school to the university and the theological seminary, it is a system in which doubt is the beginning, the process, and the end. This at once marks it as exactly the Greek system of education reproduced. That this may be plainly seen, we present a statement of the Greek system as originated by Socrates and perpetuated by Plato. Here it is, as defined by the Encyclopedia Britannica, article on Socrates:— Socrates was not a “philosopher,” nor yet a “teacher,” but rather an “educator,” having for his function “to rouse, persuade, and rebuke.”—Plato, Apology, 30 E. Hence, in examining his life’s work, it is proper to ask, not, What was his philosophy? but, What was his theory, and what was his practice, of education? He was brought to his theory of education by the study of previous philosophies, and his practice led to the Platonic revival. Socrates’ theory of education had for its basis a profound and consistent SKEPTICISM. Taking his departure from some apparently remote principle or proposition to which the respondent yielded a ready assent, Socrates would draw from it an unexpected but undeniable consequence, which was plainly inconsistent with the opinion impugned. In this way he brought his interlocutor to pass judgment upon himself, and reduced him to a state of “doubt,” or “perplexity.” “Before I ever met you,” says Meno in the dialogue which Plato called by his name, “I was told that you spent your time in doubting and leading others to doubt; and it is a fact that your witcheries and spells have brought me to that condition. You are like the torpedo: as it benumbs any one who approaches and touches it, so do you.” In the application of the “dialectical” or “maieutic” method, two processes are distinguishable,—the destructive process, by which the worse opinion was eradicated; and the constructive process, by which the better opinion was induced. . . . Of the two processes, the destructive process attracted the more attention, both in consequence of its novelty and because many of those who willingly or unwillingly submitted to it stopped short at the stage of “perplexity” [or doubt]. But to Socrates and his intimates the constructive process was the proper and necessary sequel. It is true that in the dialogues of Plato the destructive is not always OR EVEN OFTEN followed by construction. Let any one take up the REVIEW of May 22 and read the statement of the Outlook, under its own heading of “A Needed Educational Reform;” then take up the REVIEW of June 26, and read the statements of Professor Hoffman, as originally made in the North American Review, on “The Scientific Method in Theology;” then take up the REVIEW of July 3, and read the statements of the Hon. W. T. Harris, United States Commissioner of Education; and he can readily see that the system of education of the present day and that of Greece, as stated in the foregoing quotation, are, in principle and in method, identical. The result of such an education among the Greeks has been defined by inspiration. And, knowing that, we can know for certain what the result of the identical thing must be to-day. Of the result of this system of education among the Greeks, the word of God says that by it the world was caused to know not God. 1 Cor. 1 : 21. This, however, is plain enough on its face; because when the process is altogether one of doubt, how is it possible to know God? The word of God not only defines the results of that sort of education, but tells what is the remedy. And, so, it is written: “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.” 1 Cor. 1 : 21. And what is it that is preached?—“We preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God.” Verses 23, 24. Thus, against that Greek system of education, God sets the preaching of the cross of Christ,—the power of God. And against the Greek method, which is doubt, God sets the divine method, which is faith. Thus there is set before us, by the word of God, the gospel as the true principle and method of education; for the gospel is “the power of God” to every one that believeth, because in it “is the righteousness of God revealed, from faith to faith.” Rom. 1 : 17, 18. Since, then, there is confessedly a sorely needed educational reform, and since true education is that alone of which the gospel is the source and substance, it follows that there must be presented to the world now a system of education, of which the gospel shall be the source and substance. And exactly to meet this demand, there is now due to the world that message from God,—“the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people.” As the worldly method is one only of doubt, and as against this God sets the true method, which is only of faith, so there is just now due to the world that mighty Third Angel’s Message, preaching the everlasting gospel to every nation, and kindred, and tongue, and people, calling upon them to “keep the commandments of God, and the faith of Jesus.” “Here is the patience and the faith of the saints.” And just now there is a people in the world who profess to be the people to whom is committed this great threefold message of the everlasting gospel, which calls all people to “the faith of Jesus.”10 It is, therefore, as certain as the word of God, and as plain as A B C, that to the people to whom is committed the Third Angel’s Message, in that, there is committed this sorely needed reform in education, for which so many in the world are calling, and which the world must have if it shall ever be saved from the fate of knowing not God. This reform in education—this establishing of thoroughly Christian education—this education of faith, in faith, by faith,—this education is the Third Angel’s Message. Now is the time, and in this work of Christian education it is, when the promise of God is to be fulfilled: “I will stir up thy sons, O Zion, against thy sons, O Greece, and will make thee as the sword of a mighty man.” Zech. 9:13, R. V. And this “in the time of the latter rain.” Zech. 10:1.