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Updated: June 3, 2025
As Charles X. was, of course, a Protestant, it is natural to assume that the Brethren sympathised with his cause and hailed him as a deliverer sent by God; but it is one of the strangest features of their history that we never can tell what part they took in these political conflicts. Comenius was now in Lissa.
He believed, in a word, in the teaching of religion in day-schools; he believed in opening school with morning prayers, and he held that all scholars should be taught to say passages of Scripture by heart, to sing psalms, to learn a Catechism and to place their trust in the salvation offered through Jesus Christ. And yet Comenius did not insist on the teaching of any definite religious creed.
They stood for the villages of Fulneck, Gersdorf, Gestersdorf, Kunewalde, Klandorf, Stechwalde, Seitendorf and Zauchtenthal; and these are the places from which the first exiles came to renew the Brethren's Church at Herrnhut. Fifty years before his prayers were answered, Comenius lay silent in the grave . Yet never did bread cast upon the waters more richly return.
Having this thought in mind, Comenius, more than two and a half centuries ago, said, "It is certain that there is nothing in the understanding which has not been previously in the senses, and consequently to exercise the senses carefully in discriminating the differences of natural objects is to lay the foundation of all wisdom, all eloquence, and of all good and prudent action.
In England this book is scarcely known at all: in Bohemia it is a household treasure. Comenius regarded it as a work of first-rate importance. What use, he asked, were schemes of education if a good foundation were not first laid by the mother? For the first six years of his life, said Comenius, the child must be taught by his mother.
Language only as an instrument, not as an end in itself; many living languages, instead of the one dead language of the old school; a knowledge of things, instead of words; the free use of our eyes and ears upon the nature that surrounds us; intelligent apprehension, instead of loading the memory all these doctrines, afterwards inherited by the party of rational reform, were first promulgated in Europe by the numerous pamphlets some ninety have been reckoned up of this Teuto-Slav, Comenius.
Thither we must follow him, for yet one other passage of his history before we leave him: "Conveyed to Sweden in August of the year 1642," proceeds Comenius, "I found my new Maecenas at his house at Nortcoping; and, having been kindly received by him, I was, after some days of deliberation, sent to Stockholm, to the most illustrious Oxenstiern, Chancellor of the Kingdom, and Dr.
It is primarily the problem of all schools and places of education. The aim of education, according to Comenius, is "to train generally all who are born to all that is human." From that definition it follows that the purpose of any school must be to bear its part in developing to the utmost the powers of body, mind and spirit for the common good.
When, in Jan. 1641-2, Hartlib sent to the press his new compilation of the views of Comenius under the title of A Reformation of Schools, there was good reason for it. Comenius himself was at his elbow. The great man had come to London. Education, and especially University Education, was one of the subjects that Parliament was anxious to take up.
With us the method is theory first, practice afterwards; with Comenius the method was practice first, theory afterwards; and the method of Comenius, with modifications, is likely to be the method of the future. But Comenius's greatest educational work was undoubtedly his "Great Didactic," or the "Art of Teaching All Things to All Men."
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