§ 97. Пособия к просвещению: а) Гражданские школы.

The peace granted to the Church by Equal-to-the-Apostles Constantine in itself greatly contributed to the spread of Christian enlightenment in the 4th century. But the Equal-to-the-Apostles emperor understood the benefits of enlightenment for the faith and was otherwise concerned about spreading it; he issued decrees that ensured the personality and fortune of public mentors, and offered them honors as a reward; opened a library in his new capital 3. His example was followed by Valentinian the Elder, Valens and Theodosius the Great 4. Education in verbal sciences, history, philosophy, spelling, mathematics, now everyone could freely acquire in civilian schools 5. The great teachers of this time, through example and instruction, awakened in believers a love for the sciences 6 . Thus, those who wanted to study primarily verbal sciences hurried to Athens and Constantinople 7 . The center of modern philosophy was Alexandria, although teachers of philosophy now mostly lived in Athens or Constantinople 8 ; and Rome remained as before a school of political lawyers. True, in the crowd of pagan sophists, philosophy did not have the Platos, nor the eloquence of the Demosthenes - the first had either dreamers instead of people with ideas, or those very dialecticians whom Socrates branded with shame 9; Athens, with an enthusiasm for beautiful words, but not for thoughts, for brilliant forms without spirit - sometimes could rightly seem like a magnificent emptiness 10; in Rome, paganism penetrated into the concept of law, as into everything, with its darkness and depravity. In addition to the fact that even with such corruption of pagan education, truth and beauty were never lost on earth 11, the best direction for the sciences should have been given by the Christians themselves to the pupils of pagan schools. In schools of public education, studying the diseases of the time, they learned from diseases the needs of a healthy mental organism, and there, in the struggle of their faith with the pagan direction of science, they acquired the art of healing the spiritual diseases of their time. And thus the sciences, hitherto imbued with the spirit of paganism, through the efforts of the great students of these very schools, received a new look 12. The patronage of the Christian authorities also contributed to this, while hitherto the preachers of the truth of Christ, rejected by civil societies, did not have the opportunity to act on the correction of public education. His three decrees de professoribus in Cod. Theodosiano lib. 43. The historian Victor (Epitome p. 41) wrote that Constantine “lovingly patronized the sciences and especially the verbal sciences,” and Licinius just as much “hated the sciences and, out of ignorance, called them a social plague, especially the forensic sciences.” Also Evlamy Orat. de scolis restaurandis p. 14. Constantine himself wrote to Eusebius Caesar, asking that 50 copies be copied for him. Bible (Eusebius De vita Const. 4.36), and entrusted his son Constantius with overseeing a library of 20,000 books. See their decrees on professors in Cod. Theod. lib. 13.lit. 3. leg. 6–44. de professoribus; about sciences and libraries ibid. lib. 14.lit. g. leg. 1–3. De studiis ed. Gotofredi. Julian saw and felt that paganism was falling, among other things, because the education acquired by Christians in schools opens their eyes to the ugliness of paganism and provides ways to defend the teachings of Christ; and therefore hastened to close the entrance to these schools to Christians. (Abbr. 3, 12–46). There were schools in Constantinople: Abbr. 31. says about Julian that he studied the Liberal Sciences at Constant. basilica, where “there were schools then.” See Paul Warnefried Hist. Misell. lib. 12. p. 24. About Rome the same Warnefried: Constantinus in illustribus domis eos, qui in urbe Roma erant, viros rationales collocavit, lib. 10 p.m. 13. Victorin gave lessons here; see Symmachus Epist. 4. ad Theodosium. In Nicomedia Lactantius gave lessons (Hieron. De vir. illustr.) and then Livanius (Abbr. 31); in Laodicea, Apollinaris listened to the sophist Epiphanius (Abcr. 2:46); In Antioch he studied with Livanius Chrysostom. In Edessa, Eusebius of Emesa studied verbal science as a child with public teachers (Sozom. 3, 6); in the Athenian school, which Gregory calls golden and a hotbed of science (see St. Julian), there were teachers, as can be concluded from the words of Basil the Great (Epist. 208, 209), in addition to pagan and Christian teachers. In France, especially in Trier and Marseille, there were schools of eloquence and jurisprudence (Cod. Theodot. de Mediis professorib. lex Gratiani). The most famous school of literature and philosophy was the Athenian school. St. Gregory calls Athens the glory of Greece (Ἐλλαδος ευχος Αθηνας carm. de reb. suis V. 98, p 33), the home of the sciences (το των λογων εδαφος Praise. Basil the Great p. 326); Livanius adds: καὶ τῆς άλλης πολυεῖδους σοφίας (Epitaph to Julian p. 431. ed. Reiske. Sl. Kreuzeri orat. De Civitate Athenarum Omnis Humanitatis Parente. Lugd. Batav. 1809 “I think,” said the Theologian (Orat. in S. Basil.), all sensible people know that education occupies the most honorable place among all blessings - not only our noble education, but also external education, which, due to some erroneous judgment, is rejected by many Christians as hateful and dangerous.... No, there is no need to condemn and despise science. Those who do this should be considered fools and ignoramuses.” (See his Word on Caesarea, pp. 162–164. Jerome, Epist. ad Magnum). Since the devastation of the Alexandrian Museum by Diocletian. See D. Alexandrin. Museum Parthey. S. 99–215. Berlin. 1838 Dialectics, like a real ulcer, then produced devastation both in the field of philosophy and in the Christian world; in the latter example are Eunomius and Aetius. All Arianism was maintained, according to the happy expression of the Theologian-Philosopher, by “sophist-gamblers” (σοφισται καὶ κυισται), people who played with words like dice (1st word on theology). Κενην μακαριαν τας αθηνας ονοραξεν Vasily (Gregory Nazianzin Eulogy to Vasily. § 18). This is how Vasily’s friend Gregory calmed him down (Orat. 20. p. 329. ed. Вініі. Sl. note 17). Both Apollinaris, especially the perspicacious Gregory the Theologian, cared a lot about giving Christian poetry and prose to the hands of youth, instead of pagan poetry and prose. Thus, at this time, new types of Christian verbal works appeared: epigrams, iambs, psalms in verse, panegyrics, etc. (Abcr. 3:16; Sosom. 5:18. See below about Gregory and Basil). You might be interested in: