III. The Nineteenth Century
The problem of elementary preparatory education fell from the hands of the churches, and was taken up by the state. What is the character of that education which the state can rightfully support? A momentous question indeed; but before considering it, let us investigate the schools that the state has organized, and which it did, and still does, support. There was an urgent demand for liberal education, and several States appropriated lands toward a school fund. As early as 1786 “New York State set apart two lots in each township of the unoccupied lands, for ‘gospel and school purposes,’” and by a vote of about eighteen hundred, devoted the proceeds of half a million acres of vacant lands to the support of the common schools. Other States followed the same general plan, some in rapid succession, others more slowly. One thing was a settled fact,—the education of the common people, passed over by the churches, had been taken up by the government.
Horace Mann and the public schools
Under those circumstances it is not surprising that in 1837, Horace Mann, president of the Massachusetts Senate, interested himself in the subject of education. Of this man it is said, “Rarely have great ability, unselfish devotion, and brilliant success been so united in the course of a single life.” This man became the father of the public-school system of the United States, and began a work which long before should have been started by the popular churches of America. But it was neglected by them, and it will be profitable for us to watch the development of the grandest system of schools ever organized,—a system which, if the subject of Christian education could be dropped, and it be viewed alone from the standpoint of the politician, has brought the United States into prominence as an educational center among the nations of the world. However, since republicanism rests in the bosom of Protestantism, and Protestantism is cradled in Christian education, the moment the feature of Christian education is laid aside, and the system purports to be civil (but in fact it is never really that), that moment it loses its real vitality and genuine strength. But to return to Mr. Mann and his wonderful work.
The churches and public schools
Boone says: “The gnarls of a century’s growth were to be smoothed; not all of the large number of private schools were in accord with the new movement, and the churches were naturally watchful of the encroachments of unsectarian education.”[164] This expression describes the sectarian schools as in much the same attitude as that assumed by the weakening Christian church about the days of Constantine; and as the church of those days held out its hands to a stronger power for aid, and because it had lost its individual supply of strength,—the Spirit of God,—so now these sectarian schools watched with a jealous eye the progress of unsectarian schools, and, unable to hold their former and their allotted position by virtue of inherent strength, they reached out their hands to the state coffers, and received aid. Yale did it before the days of Horace Mann; many others have done it since.
Improvements made by Horace Mann
Boone continues: “Incompetent teachers were fearful, politicians carped, and general conservatism hindered” by the advances of Mr. Mann. “Much was to be accomplished, also, within the school. Teachers had to be improved, interest awakened, methods rationalized, and the whole adjusted to the available resources. Moreover, school architecture had to be studied. All this Mr. Mann did.” How great was the opportunity which the religious sects of America had missed! Some of the things which were accomplished in the next few years are thus reported: “A system of normal schools was originated. The annual appropriation for schools was doubled; two million dollars expended on houses and furniture; the number of women teachers increased; institutes introduced and systematized; school libraries multiplied; education provided for the dependent, and young offending classes, and the first compulsory school law of the State enacted.”
Henry Bernard
Henry Bernard, a young lawyer of Connecticut, did for his State a work similar to that of Horace Mann in Massachusetts. He was a man of keen insight, and struck at the root of many evils. Finding that public money was misapplied, and many primary children neglected, he went about to work a reform. “Teachers were awakened, associations for mutual improvement were formed.... He established an educational periodical,” wholly at his own expense. In 1843 this strong-hearted, level-headed man was called by the State of Rhode Island to straighten out the tangles in her educational system. From this beginning has grown the public school system as seen to-day. It is interwoven in the meshes of our national history from Boston to San Francisco, and from St. Paul to New Orleans.
Reaction in colleges
The colleges had made necessary the academies—classical preparatory schools; and these sent forth men who modeled the high schools after the academic course. The Christian colleges set the pace to begin with; then, finding themselves outrun in the race, to meet the needs, the nineteenth century sees a gradual but none the less decided change in their courses of instruction. Here are a few of the changes, with the reasons for them. Says Boone:—
“The current and recent magnifying of the humanities, the growing recognition of an altruistic and co-operative spirit in civil and social and political life, the increasing complexity of social forces, new aspects of government, the fundamental oneness of all life, and sequent idea of the solidarity of human society, have created for the student new lines of investigation.”[165]
How true! How wide the separation between the ideal held before the early Harvard and that of the Harvard of to-day. “The sequent idea of the solidarity of human society” as a new line of investigation for students, seems almost like mockery when we see the fundamental principles of the government loosening, and ready to crumble on the application of some unexpected force.
Further changes
The same departure from the study of God’s Word and the record of his dealings with men and nations—God in history and politics—is noticeable in the curriculum of each modern college and university. To quote again from Boone, “The history of customs and institutions, the growth of opinions and sentiments as crystallized in social forms, the study of governments and religions, of art and industry, are clamoring for a place in the curriculum. Comparative philology, with the enlarged interest of modern languages, belongs to the present period.” Such a curriculum can not but have weight in molding the minds of men, and the history we are making to-day is but the resultant of the thoughts inculcated in our modern colleges.
Evolution taught
The chair in science has been greatly enlarged: the ideas of evolution as advocated by Darwin, Huxley, and Dana have crept into the lecture courses, and having been received, bid fair to stay. Says Boone: “It has been said that biological study [in the universities] began with Huxley in England, and later in this country.” “Of the several courses in Harvard, thirty per cent are in science, and in most other contemporary institutions a similar large ratio obtains. This has had its influence upon the accepted curriculum.” This science would be termed by the Apostle Paul “science falsely so called.”
Multiplication of courses
“Great changes have occurred in the twenty years [since 1868] in the multiplication of courses and the accompanying specializations of study.” Perhaps figures will be more impressive on this point than mere words. Boone states that “of the forty-seven higher institutions whose reports are given by Dr. Adams, including Harvard, Columbia, and Brown, and ten leading State universities, forty-six report an aggregate of one hundred and eighty-nine courses in history and closely related studies.” Cornell now offers so many courses that should a student attempt to take them all, it would require more than the natural life of a man to complete them.
A cramming system with children
It is not with any spirit of condemnation that these things are stated, but it can be seen by all that there is a meaning which inevitably attaches to these changes. The multiplicity of subjects taught has led to a wonderful book study, and a student’s whole life is spent in an attempt to put into his own head the thoughts which others have written for him. The spirit of the universities was caught by the academies, and by the high schools, and is reflected even in the lower grades. It is the beginning of the cramming process now so forcibly denounced by a few true educators. Readers of our magazines are familiar with the ideas expressed by Mrs. Lew Wallace in “The Murder of the Modern Innocents,” by the editor of the Ladies’ Home Journal, and others. I deem it sufficient to quote from Mr. Edward Bok, who startled American homes by stating that “in five cities of our country alone there were, during the last school term, over sixteen thousand children between the ages of eight and fourteen taken out of the public schools because their nervous systems were wrecked, and their minds were incapable of going on any farther in the infernal cramming system which exists to-day in our schools.... It was planned by nature that between the years of seven and fifteen the child should have rest,—not rest which will stop all mental and physical growth, of course, ... but the child’s pace should be checked so as to allow him to recover from the strain which his system has just undergone.
“But what really happens to the child at the age of seven? Is he given this period of rest?—Verily, no! He enters the schoolroom, and becomes a victim of long hours of confinement—the first mental application, mind you, that the child has ever known. The nervous wear and tear begins; the child is fairly launched upon his enjoyment (God save the mark!) of the great educational system of America.... Special systems of ‘marks,’ which amount to prizes, are started, serving only to stimulate the preternaturally bright child, who needs relaxation most of all, and to discourage the child who happens to be below the average of intelligence. It is cramming, cramming, cramming! A certain amount of ‘ground must be gone over,’ as it is usually called. Whether the child is physically able to work the ground, does not enter into the question. And we do not stop even there! The poor children are compelled to carry home a pile of books to study, usually after supper, and just before going to bed, and that is about the most barbarous part of the whole system.”[166]
This is enough to show that the system is recognized as practicing methods not in accordance with the laws of nature, which are the laws of God. Such methods are the result of the system at the head of which stand the colleges and universities which outline the work for all below them.
Parents read these statements with wonder and a feeling of horror, but only a few realize that the primary schools and the grammar schools, and even the high schools, are responsible for the health-destroying, brain-benumbing methods employed in our public schools. The cause for the present system and methods is to be searched for in the changes which time has wrought in those simple schools planted by the freedom-seeking Puritan fathers. Say, rather, that Protestantism offered a system of Christian education which, if it had been followed, would have prevented what we find to-day.
Modern reformers
It is gratifying to find that the decline has not proceeded undisturbed. Its history has not sped on as a smooth-flowing river. From time to time men have arisen offering educational ideas in advance of the age in which they taught. Such men were Comenius and Pestalozzi, who introduced object-study in place of the time-honored memory work; and Froebel, whose patient labors for the children of the kindergarten have not only endeared him to the heart of the true teacher, but have made him a benefactor of mankind in that he aroused queries in regard to the methods of instructing the human mind. These men, searching for truth, caught glimpses of the principles of true education as taught by Christ. Disciples of these men, instead of taking from them a borrowed light, have the privilege of going again to the source of true wisdom,—“the Teacher come from God.” Here is the secret of success for educational reformers of the twentieth century.
Effects of modern education
The tide has kept up a constant ebb and flow. When the tendency was growing strong toward the classics, natural science revived, and the spirit of investigation broke the band which memory work was weaving. Science, not content with lawful fields of exploration, is now delving into metaphysics, and sending to the world a race of skeptics and infidels; or, if professed Christians, students are confirmed evolutionists, casting aside the Word of God for the theories of geology, astronomy, or biology. The narrow cramming system of memory-teaching was killing the intellectual life of the children, when nature-study was introduced. This was an improvement indeed, for these studies are thought-producing; but here the tide set in the opposite direction, and faith in a Creator is destroyed.
As of Jerusalem, so now of the churches, they are destroyed because the education of the children is neglected. Wherein lies the safety of the Christian parent and his child? The child has a right to a Christian education. Where is it to be obtained? Can the state give it?—It could not if it would. Are the Protestant churches educating their own children? Few indeed are the Christian schools, and to-day the churches are reaping the result of their long period of retrogression. The words of Dr. James M. Buckley, editor of the Christian Advocate, the leading organ of Methodism, voice the general sentiment. He says in part:—
“That the Methodist Episcopal Church, with nearly three million of communicants and a vast army of Sunday-school scholars, should add less than seven thousand to its membership in 1899, is startling. That in the same period it should show a decline of 28,595 in those avowed and accepted candidates known as probationers, is ominous. Such a situation has not been frequent in our history.... No reverent person can charge the decline to God the Father Almighty, to Jesus Christ his only Son our Lord, or to the Holy Ghost, in whom the church ceaselessly declares its belief. It must therefore lie at the doors of every church.”[167]
This statement is very true; and yet, while exonerating God, Christ, and the Holy Spirit from any blame in the matter, it is sad to note that prominent men in the ministry fail to see that the churches are losing their hold upon humanity because they have relinquished their right as Protestants to educate the children. The churches are to be pitied; but there is only one remedy, and that church which takes up its neglected duty in education will receive the reward. To the students of prophecy it is a significant fact that this state of affairs has been growing deplorably worse since about the year 1843 or 1844.
Growth of elective system
The fluctuations which have occurred in the curricula of our leading schools has been referred to before, but is emphasized by a glance at the introduction of the elective courses. When the course of instruction became decidedly complex, requiring years for completion, and the multiplication of subjects made it impracticable for the majority of students to complete the course as outlined, there arose the privilege of option in the choice of the studies in many courses. This was also made necessary in the colleges by the organization of many technical schools throughout the land. “The early efforts to establish mechanics and manual-labor institutes are interesting as marking a reaction against the dominance of language and metaphysics, and an ingenious appeal for the large recognition of the physical sciences.” This has led in some cases to the substitution of German or some other modern language, and an increased amount of mathematics in place of the classics, the students being free to choose.
Freedom of Virginia University
This spirit of freedom, which has been almost wrenched, one might say, from many of the institutions of higher learning, is occasionally found to have swayed the hearts of earlier educators. One reads with keen relish the history of the founding of the University of Virginia, the moving spirit of which was Thomas Jefferson. The reader will be interested in a paragraph by Boone:—
“As early as 1779, while the ‘Old Dominion,’ with her sister States, was embroiled in a doubtful war; and again in 1814, after numerous defeats and constant opposition from the already-established William and Mary College, from the Protestant churches, and from most of the political leaders of the time, Mr. Jefferson and his friends sought to provide for the state, along with the general system of education, a university, in which should be taught in the highest degree, ‘every branch of knowledge, whether calculated to enrich, stimulate, and adorn the understanding, or to be useful in the arts and practical business of life.’ Five years later (1819) an act of the Assembly was obtained establishing the University of Virginia. When six years later it was opened, after a wide acquaintance and careful study of the most progressive institutions in the United States, it was found that in discipline and instruction, in constitution and means, it very materially differed from them all.”[168]
Freedom from other objectionable features
The far-reaching sight of the chief promoter of the enterprise is seen when we note wherein lay this very material difference. “There is one practice,” wrote Mr. Jefferson, “from which we shall certainly vary, although it has been copied by nearly every college and academy in the United States; that is, the holding of the students all to one prescribed course of reading, and disallowing exclusive application to those branches only which are to qualify them for the particular vocation to which they are destined. We shall, on the contrary, allow them uncontrolled choice in the lectures they shall choose to attend, and require elementary qualifications only, and sufficient age.”[169]
This was a wonderful step for the time in which it occurred, and indicates the direction given to minds of men by the Spirit of God. The greater freedom occasioned by the adoption of the elective system is felt throughout the educational centers of our land. Johns Hopkins University grants the degree of B.A. in four out of six of its courses without the classics. This leads us, however, to a consideration of the question suggested several pages back, What subjects can of right be taught in schools supported from the public funds?
Should the state support the school
Education, pure and simple, in the breadth of its meaning, is character development. The state, as such, can not judge of motives, hence it can not educate the inner man. The two phases of the Reformation were Protestantism and republicanism; the first deals with the spiritual nature, and through this reaches the entire man, making a symmetrical character; the governmental part deals only with the mental and physical—the outward manifestations. To the church was committed the charge of the spiritual man, and the commission to “teach all nations” given to the little company that watched the ascending Lord, was repeated to the church in the sixteenth century; and with especial weight was this burden laid upon the shoulders of American men and women. The state needs men to carry forward its pursuits; and for the purely secular training of such individuals, it has a perfect right, even a duty, to provide from the common fund. A purely mechanical, secular, or business course might therefore be offered in our state schools; but with such an education few parents are contented. The moral nature needs training; in order to be good citizens, it is argued, some part of the system of ethics which is based on the doctrines of Christ must be inculcated. Christian schools, and those only, can give a spiritual education. This is the dilemma in which the educational system found itself about the time of the Revolution, and the matter, instead of reaching a satisfactory solution, has grown steadily worse. The churches failed to provide for the Christian training; and the state felt that something must be done for the children. Public schools were established; but these, by right, can not teach morality or anything pertaining thereto. But they do. Hence, the church by her failure has forced the state into the attempt to do her work,—an impossible task. Again, the churches and the denominational schools, not willing to be outdone by state institutions, have extended their stakes and lengthened their cords until they offer, not those subjects which are character building, so much as those which will enable them to compete with state institutions. Here again is a departure from Christian education, and a mixture which would be hard to designate as other than papal.
Degrees a papal mark
Again, the state sets its seal upon work done in institutions which it supports, and the Christian schools—those in name at least—not only accept public money, but allow the state to put its seal to their work in the granting of literary degrees and diplomas. This is a natural result of the union of worldly education and the principles of Christian education which we have followed through two centuries, and yet to-day there is scarcely a school claiming to be Christian in its principles that dare raise its voice against the customs of its sister institutions.
Education and state unite; result, papal
“Render, therefore, unto Cæsar the things that be Cæsar’s, and unto God the things which be God’s,” would be repeated, should the author of those words enter in person the institutions of learning which claim to bear his name. A union of church and state is described as the papacy; a union of education (the foundation of the church) and the state is passed by with scarcely a dissenting voice.
Educational work of Catholics
So far in this chapter, the educational work of the Catholic Church in the United States has been passed without a word;—not because that organization has been less active here than in European countries, but because the idea is so prevalent that a system of education to be papal must emanate from the Roman Church. Ideas to the contrary have been emphasized again and again in these pages. In our own country we can not fail to see that, aside from the work of the Catholic Church, there has been developed a papal system of instruction. The stepping-stones from the present back into the dim ages of the past, when Egypt or Greece swayed the world through science or philosophy, may in places be hidden; but the products of Greek philosophy and Egyptian wisdom, seasoned with the ideas of the medieval scholasticism, or the more subtle mixture of modern Christian education and the papal system as exemplified by Sturm, to which is attached the State’s seal of approval, meet us from season to season as our schools send forth their graduates.
Catholic schools
The Catholics, however, have not watched the growth of our educational system without putting forth a vigorous effort. From Colonial days, when the Jesuits flocked to these shores, and taught the established schools and missions, to the present time, when the new university for the education of Catholic youth is in full operation at our national capital, this organization has spared no effort. As Boone says, “All other denominational service in education is partial and irregular compared with the comprehensive grasp of the Catholic Church. Their aim is all-inclusive, and assumes no other agency. Ignoring the public school, their plan is co-extensive with their membership. With one fifth of all the theological seminaries, and one third of all their students; with one fourth of the colleges, nearly six hundred academies, and two thousand six hundred parochial schools (elementary), instructing more than half a million children, the church is seen to be a force which, educationally considered, is equaled by no other single agency but the government itself.”[170]
The system by which this work is carried forward is thus described: “The twelve Catholic provinces ... are subdivided into seventy-nine dioceses. The latter average from thirty-five to forty parishes, each of which is supposed to have a school for the elementary training of their children. As a matter of fact, ninety-three per cent of them maintain parochial schools, in which are educated, generally by the priesthood, ... the 511,063 pupils. In addition to these are five hundred and eighty-eight academies, usually for the girls, and ninety-one colleges.” This was written six or seven years ago, but the figures speak for themselves. With the nation honeycombed by schools which have as their avowed object the annihilation of Protestantism and republicanism; with our own public-school system, so grand in many respects, yet compromising until it is indeed papal, it is not strange that Methodist and Presbyterian congregations are bemoaning their dwindling numbers.
Should Protestants educate their own children? History speaks in emphatic language, Yes! The papacy says, If you wish us to have your children, No!
“God stands at the door and knocks; blessed are we if we open to him.”—Luther.
XVI
CHRISTIAN EDUCATION
After watching the educational struggle which has gone on for ages between truth and error, and observing that scarcely a century has passed which has not witnessed a controversy more or less severe between Christian and papal methods of instruction, one is prepared to believe that this is a subject inseparably connected with the history of nations. This being true, we must expect to find ourselves in the midst of the controversy to-day. It needs but a casual glance at current history to confirm this fact; for minds are troubled because of existing evils, and hearts are open for educational truth.
If we are inclined to think that the principles of Christian education are new and before unheard of, we have but to catch the thoughts which have swayed true educators from the time of Christ to the present day to know that the same spirit has been at work in all ages to draw the hearts of men to God.
Christian education exemplified by Christ
The advent of Christ was a wonderful event. “The Word was made flesh, and dwelt among us.” That man might behold the workings of God in human flesh, and see here the manifestation of truth, Christ was born. His was pre-eminently a work of education, and His system was Christian education. By this means, Heaven again reached earth, and clasped it to her bosom. Men, in their shortsightedness, were unable to comprehend the spiritual teachings of the Son of God, and often His most powerful lessons fell unappreciated on the ears of the multitudes, and even on the ears of the apostles.
The Holy Spirit the teacher
Much as the life of Christ has done for the world, there has never been a man, or a nation of men, who have fully followed his teachings. Error has ever been mixed with truth, and the educators of the world have failed to see the realization of their hopes because of this partial grasp of truth.
Christ, when rejected by the world, did not withdraw entirely, and leave man to his fate; but He sent forth His Spirit, the Spirit of Truth as an educator, leading minds into truth. This working of the Spirit is plainly seen, for one man has been directed to one phase of true education, while another, perhaps a contemporary worker, or perhaps a successor, it may be a fellow countryman, or one at a great distance, has picked up another thread in the skein, and developed another thought for the world.
True education always represented
The world has never long been left without some representative of Christian education. In attempting to define the term which stands as the subject of this chapter, attention is called to the partial work of reform which has been accomplished by men whom the world recognizes as educators. The errors of a false education, so prevalent in times past, and still recognized as a part of the educational systems now in vogue, stand in strong contrast to the correct ideas advocated by these men at various times.
Latin and word-study in papal schools
The men whose ideas are given in this chapter lived and wrought after the Reformation; and in order to reveal the error against which they worked, it is necessary to consider the methods of instruction to be found in papal schools. Similar thoughts are found on previous pages, but, for the sake of contrast, they are here repeated.
Painter says: “When a young man had acquired a thorough mastery of the Latin language for all purposes; when he was well versed in the theological and philosophical opinions of his preceptors; when he was skillful in dispute, and could make a brilliant display from the resources of a well-stored memory, he had reached the highest points to which the Jesuits sought to lead him. Originality and independence of mind, love of truth for its own sake, the power of reflecting, and of forming correct judgments, were not merely neglected, they were suppressed in the Jesuits’ system.”[171] Karl Schmidt likewise testifies in the words, “Books, words, had been the subjects of instruction.... The knowledge of things was wanting. Instead of things themselves, words about the things were taught.” “Learning by doing” is the rule in Christian education. A large amount of Latin and Greek was, and is still, the rule in the papal educational system, and these languages were taught, not for the sake of thought, but merely for the words.
Reformers oppose mere language study
The world had for a century been bound by the study of the classics. This bondage was broken by the Reformation, but the world returned thither again. Milton, the poet of the seventeenth century, wrote: “Language is but the instrument conveying to us things useful to be known. Though a linguist should pride himself to have all the tongues that Babel cleft the world into, yet if he have not studied the solid things in them, as well as the words and lexicons, he were nothing so much to be esteemed a learned man as any yeoman or tradesman competently wise in his mother dialect only.... We do amiss to spend seven or eight years in scraping together so much Latin and Greek as might be learned otherwise easily and delightfully in one year.”[172]
Things studied instead of language
Ratich, a German educator of the sixteenth century, said: “We are in bondage to Latin. The Greeks and Saracens would never have done so much for posterity if they had spent their youth in acquiring a foreign tongue. We must study our own language, and then the sciences.” “Everything first in the mother tongue,” and “nothing on mere authority,” were rules in his schoolroom. Comenius, the renowned teacher, used to say: “If so much time is to be spent on the language alone, when is the boy to know about things,—when will he learn philosophy, when religion, and so forth? He will consume his life in preparing for life.”
Mechanical teaching is papal
How exactly this applies to the word-study of our boys and girls to-day! It matters not whether it be Latin or English grammar; indeed, it may be that other mode of expression,—some form of mathematics,—where time and energy are devoted to the process merely. A failure to make the development of thought—independent thinking, in fact—the main object in instruction, stamps any method of teaching as papal, no matter by what name it is known, or by whom the subjects are taught. It was the life work of Comenius to counteract this tendency, as the following principles show. He insisted that “nothing should be taught that is not of solid utility.” “Nothing is to be learned by heart that is not first thoroughly understood.” “Theologians and physicians should study Greek.” “Doing can be learned only by doing.” That educational reformers of to-day are advocating these same principles will be seen later. This is a part of Christian education.
Character-building the aim in true education
John Locke, an English educator of the seventeenth century, had truth on the subject of education. Of the languages, he says: “When I consider what ado is made about a little Latin and Greek, how many years are spent in it, and what a noise and business it makes to no purpose, I can hardly forbear thinking that parents of children still live in fear of the schoolmaster’s rod, which they look on as the only instrument of education; as if a language or two were its whole business.”
Character was valued by this man, and his statement as to the relative importance of study is valuable to parents and teachers. “Reading and writing and learning I allow to be necessary, but yet not the chief business. I imagine you think him a very foolish fellow that should not value a virtuous or a wise man infinitely before a scholar. Not but that I think learning a great help to both, in well-disposed minds; but yet it must be confessed also that in others not so disposed, it helps them only to be the more foolish or worse men.
How Locke would choose a teacher
“I say this, that when you consider the breeding of your son, and are looking out for a schoolmaster, or a tutor, you would not have, as is usual, Latin and logic only in your thoughts. Learning must be had, but in the second place, as subservient only to greater qualities. Seek out somebody that may know how discreetly to frame his manners: place him in hands where you may, as much as possible, secure his innocence, cherish and nurse up the good, and gently correct and weed out any bad inclinations, and settle in him good habits. This is the main point; and this being provided for, learning may be had into the bargain.”
To how great an extent are Protestants following this excellent advice? In what schools for Protestant boys and girls is innocence cherished? where is the good nourished? where are bad inclinations gently weeded out, and good habits settled? where do these things take a position ahead of book learning?
“Virtue,” continues Locke, “as the first and most necessary of those endowments that belong to a man or gentleman, was based on religion. As the foundation of this, there ought very early to be imprinted on his mind a true notion of God.” Here one finds a clear conception of Christian education, which parents of to-day would do well to study.
Cramming a papal method
The study of the classics, together with the memory work which was the chief characteristic of these studies, was not the only defect in papal education; hence it is not the only error from which educators, led, as one must believe, by the spirit of truth, have from time to time broken away. The cramming system, so justly denounced by thinking minds as one of the most far-reaching defects of the present school system, is a mark of papal education wherever it may be found. And probably no generation has passed which has not heard some voice lifted against this pernicious practice of the schoolroom. The God of heaven recognizes that the human mind contains the highest possibilities of earth; the child is a part of himself; and when wrong methods of education are used in dealing with developing minds, He, the head of the body, of which we are members, feels the hurt; so it is that Christian education is an emanation from the mind of God.
Montaigne, speaking of education in the sixteenth century, said: “It is the custom of schoolmasters to be eternally thundering in their pupils’ ears, as if they were pouring into a funnel, while the pupils’ business is only to repeat what their masters have said.” He is taught that “a tutor ... should, according to the capacity he has to deal with, put it [the child’s mind] to the test, permitting his pupil himself to taste and relish things, and of himself to choose and discern them.... Too much learning stifles the soul, just as plants are stifled by too much moisture, and lamps by too much oil. Our pedants plunder knowledge from books, and carry it on the tips of their lips, just as birds carry seeds to feed their young.... We toil and labor only to stuff the memory, but leave the conscience and understanding unfurnished and void.”
Twentieth century schools cram
As late as January, 1900, Edward Bok, editor of the Ladies’ Home Journal, wrote concerning the cramming process of the popular schools: “Do American men and women realize that in five cities of our country alone there were, during the last school term, over sixteen thousand children between the ages of eight and fourteen taken out of the public schools because their nervous systems were wrecked, and their minds were incapable of going on any further in the infernal cramming system which exists to-day in our schools?... Conservative medical men who have given their lives to the study of children place the number whose health is shattered by overstudy at more than 50,000 each year.... It is cramming, cramming, cramming. A certain amount of ‘ground must be gone over,’ as it is usually called. Whether the child is physically able to work the ‘ground’ does not enter into the question.”
The writer dwells upon the evils of night study, and continues: “True reform always begins at the root of all evils, and the root of the evil of home study lies in the cramming system.”
Mrs. Lew Wallace on cramming
Mrs. Lew Wallace says: “Go into any public school, and you will see girls pallid as day lilies and boys with flat chests and the waxen skin that has been named the school complexion. Every incentive and stimulus is held out; dread of blame, love of praise, prizes, medals, badges, the coveted flourish in the newspapers—the strain never slackens.... The burden is books. The tasks imposed on the young are fearful. The effort seems to be to make text-books as difficult and complicated as possible instead of smoothing the hill so high and hard to climb.”
In her characteristic style, Mrs. Wallace condemns the usual methods of teaching arithmetic and language:—
“Said a mother, ‘Two and two are what?’”
“The boy hesitated.
“‘Surely you know that two and two make four.’
“‘Yes, mama; but I am trying to remember the process.’
“Process, indeed!...
“One day Mary was bending over a tablet writing words on both sides of a straight line, like multiplied numerators and denominators.
“‘What are you at now?’ asked grandma.
“Mary answered with pride, ‘I am diagraming.’
“‘In the name of sense, what’s diagraming?’
“‘It’s mental discipline. Miss Cram says I have a fine mind that needs developing. Look here, grandma, now this is the correct placing of elements. Fourscore and seven are joined by the word and, a subordinate connective copulative conjunction. It modifies years, the attribute of the preposition. Ago is a modal verb of past time. The root of the first clause is—.
“‘Why, that’s Lincoln’s speech at Gettysburg. I keep it in my work-basket and know it by heart.’
“‘Indeed! Well, ours is a simple personal—.’
“‘That’s enough. If President Lincoln had been brought up on such stuff, that speech would never have been written. He called a noun a noun, and was done with it.’”[173]
Montaigne could scarcely have given a more vivid description had he seen the grind of modern education, where grades are strictly kept, and all children, the strong and the tender alike, are forced through the same process. There is no relief save in dropping by the wayside when disease fastens its tendrils on the human frame.
Against this system all educational reformers have striven, but it remains with us still. Christian parents, could they see the relative value of soul and mental culture, would demand the establishment of a new order of things. Christian education alone can effect a cure.
Nature-study to prevent cramming
Comenius strove to correct this error by the introduction of nature-study. He says: “The right instruction of youth does not consist in cramming them with a mass of words, phrases, sentences, and opinions collected from authors, but in unfolding the understanding, that many little streams may flow therefrom as from a living fountain.... Why shall we not, instead of dead books, open the living book of nature? Not the shadows of things, but the things themselves, which make an impression on the senses and the imagination, are to be brought before youth. By actual observation, not by a verbal description of things, must instruction begin.... Men must be led as far as possible to draw their wisdom, not from books, but from a consideration of heaven and earth, oaks and beeches; that is, they must know and examine things themselves, and not simply be contented with the observations and testimony of others.”
His fundamental principles were, “Education is a development of the whole man,” and “Many studies are to be avoided as dissipating the mental strength.”
Modern science study and doubt
A long stride was taken by Comenius toward breaking the mechanical teaching of the papacy. The error into which his followers fall is in making nature the all in all, failing to recognize the Word of God as the only guide and interpreter of natural phenomena. This mistake has led modern schools to take the position in science studies which is described in the following words by Frank S. Hoffman, professor of philosophy in one of America’s leading theological schools: “Every man, because he is a man, is endowed with powers for forming judgments, and he is placed in this world to develop and apply those powers to all the objects with which he comes in contact.”[174] In such words does he plainly state that human reason is the means by which man is to obtain his wisdom. Then follows his explanation of the method of procedure when reason has been thus exalted. These are his words: “In every sphere of investigation he [man] should begin with doubt, and the student will make the most rapid progress who has acquired the art of doubting well.”
Suppose, now, that the subject under consideration is some newly discovered natural phenomenon, and the student of nature wishes to investigate. According to Professor Hoffman, a modern theologian, and hence a teacher, he must “begin with doubt, and the student will make the most rapid progress who has acquired the art of doubting well.” Christian education, in contrast with this method, says, “Through faith we understand.”
Methods in Sciences and theology
That this method of study—to begin with doubt—is not only applicable to the natural sciences, but to the study of spiritual truths also, Professor Hoffman continues: “We ask that every student of theology take up the subject precisely as he would any other science: that he begin with doubt, and carefully weigh the arguments for every doctrine, accepting or rejecting each assertion according as the balance of probabilities is for or against it.... We believe that even the teachings of Jesus should be viewed from this standpoint, and should be accepted or rejected on the ground of their inherent reasonableness.”
Thus the spirit of doubt with which the child is taught to study nature, goes with him through all his school years; it grows with his growth; and if he enters a theological school to prepare for the ministry, he is confronted by the same method in the investigation of the teachings of Christ. What wonder that the results of modern education are a class of infidels and skeptics?
The words of President Harper, of Chicago University, are worth repeating: “It is difficult to prophesy what the results of our present method of educating the youth will be in fifty years. We are training the mind in the public schools, but the moral side in the child’s nature is almost entirely neglected.” Not only is it neglected, but faith is trampled to the ground, and human reason exalted above its prostrate form. “When the Son of man cometh, shall he find faith on the earth?” A pertinent question, indeed, for educators to answer.
The method of “doubt” is Socratic
This method of doubting is papal, and can be traced directly to Socrates, the Greek. Of him, we read: “Socrates was not a ‘philosopher,’ nor yet a ‘teacher,’ but rather an ‘educator,’ having for his function ‘to rouse, persuade, and rebuke’.... Socrates’ theory of education had for its basis a profound and consistent conception.”[175]
In dealing with his students, the same authority thus states his method of procedure: “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 a 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 anyone who approaches and touches it, so do you.’”
We can readily trace the connection between the Socratic method of doubting and the same method as advocated by the professor of the theological school, for “his [Socrates’s] practice led to the Platonic revival,” and the Platonic system of education and its introduction in modern schools has been too thoroughly discussed in previous pages to need repetition here.
“Doubt” taught in modern schools
The Socratic method of teaching—the development of doubt—seems to characterize much of the teaching of to-day, if we can judge from an article which appeared in the Outlook, written by the editor, Lyman Abbott. The educational work is thus described:—
“The educational processes of our time—possibly of all time—are largely analytical and critical. They consist chiefly in analyzing the subjects brought to the student for examination, separating them into their constituent parts, considering how they have been put together, and sitting in judgment on the finished fabric or on the process by which it has been constructed.
“Thus all, or nearly all, study is analytical, critical,—a process of inquiry and investigation. The process presupposes an inquiring if not a skeptical mood. Doubt is the pedagogue which leads the pupil to knowledge.
“Does he study the human body?—Dissection and anatomy are the foundations of his study. Chemistry?—The laboratory furnishes him the means of analysis and inquiry into physical substances. History?—He questions the statements which have been unquestioned heretofore, ransacks libraries for authorities in ancient volumes and more ancient documents. Literature?—The poem which he read only to enjoy he now subjects to the scalpel, inquires whether it really is beautiful, why it is beautiful, how its meter should be classified, how its figures have been constructed. Philosophy?—He subjects his own consciousness to a process of vivisection in an endeavor to ascertain the physiology and anatomy of the human spirit; brings his soul into the laboratory that he may learn its chemical constituents.
“Meanwhile the constructive and synthetic process is relegated to a second place, or lost sight of altogether. Does he study medicine?—He gives more attention to diagnosis than to therapeutics; to the analysis of disease than to the problem how to overcome it. Law?—He spends more time in analyzing cases than in developing power to grasp great principles and apply them in the administration of justice to varying conditions. The classics?—It is strange if he has not at graduation spent more weeks in the syntax and grammar of the language than he has spent hours in acquiring and appreciating the thought and the spirit of the great classic authors. It has been well and truly said of the modern student that he does not study grammar to understand Homer, he reads Homer to get the Greek grammar. His historical study has given him dates, events, a mental historical chart; perhaps, too, it has given him a scholar’s power to discriminate between the true and the false, the historical and the mythical in ancient legends: but not to many has it given an understanding of the significance of events, a comprehension of, or even new light upon, the real meaning of the life of man on the earth. Has he been studying philosophy?—Happy he is if, as a result of his analysis of self-consciousness, he has not become morbid respecting his own inner life, or cynically skeptical concerning the inner life of others.
“It is doubtless in the realm of ethics and religion that the disastrous results of a too exclusive analytical process and a too exclusive critical spirit are seen. Carrying the same spirit, applying the same methods, to the investigation of religion, the Bible becomes to him simply a collection of ancient literature, whose sources, structure, and forms he studies, whose spirit, he, at least for the time, forgets; worship is a ritual whose origin, rise, and development he investigates; whose real significance as an expression of penitence, gratitude, and consecration he loses sight of altogether. Faith is a series of tenets whose biological development he traces; or a form of consciousness whose relation to brain action he inquires into; or whose growth by evolutionary processes out of earlier states he endeavors to retrace.
“Vivisection is almost sure sooner or later to become a post-mortem; and the subject of it, whether it be a flower, a body, an author, or an experience, generally dies under the scalpel. It is for this reason that so many students in school, academy, and college lose not merely their theology, which is perhaps no great loss, but their religion, which is an irreparable loss, while they are acquiring an education.”[176]
Ministers accept Socratic reasoning
This spirit of doubt characterizes the teachings of modern higher critics. The critical study of the Bible, Dr. Newton tells us, “has disposed forever of the claim that it is such an oracle of God as we can submit our intellects to unquestioningly.” “Dr. Briggs says that there are three co-ordinate authorities—the church, the Bible, and reason. ‘But when they disagree, which is to be the final court of appeal?’ asks Dr. Newton. ‘They do disagree widely to-day.’ Dr. Newton believes that the ultimate court of appeal is reason,—not the reason of Thomas Paine and the present-day realistic rationalists, but rather the ‘Divine Reason’ of Socrates and of Plato.... Reason in this sense means not merely or chiefly the rationalizing faculty, but the moral nature—the whole spiritual being of man. ‘It is what conscience teaches, as well as what intellect affirms, that, together with the voice of the heart, forms the trinity of true authority—of reason.’”[177]
Secular methods and religious truths
This is indeed the exaltation of reason. There is, in such a system, no room whatever for faith. W. T. Harris, United States Commissioner of Education, writing of Sunday-schools, attributes their decline to the adoption, by Sunday-school teachers, of the methods employed in the secular schools. A few words from him will suffice. He says: “With the spectacle of the systematic organization of the secular schools and the improvement of methods of teaching before them, the leaders in the church have endeavored to perfect the methods of the religious instruction of youth. They have met the following dangers which lay in their path; namely, first, the danger of adopting methods of instruction in religion which were fit and proper only for secular instruction; second, the selection of religious matter for the course of study which did not lead in a most direct manner toward vital religion, although it would readily take on a pedagogic form.”[178]
In order to show the reason why methods which are perfectly proper in giving secular education are not adapted to religious instruction, Mr. Harris explains: “The secular school gives positive instruction. It teaches mathematics, natural science, history, and language. Knowledge of the facts can be precise and accurate, and a similar knowledge of the principles can be arrived at. The self-activity of the pupil is ... demanded by the teacher of the secular school. The pupil must not take things on authority, but must test and verify.... He must trace out the mathematical demonstrations.... He must learn the method of investigating facts.... The spirit of the secular school therefore comes to be an enlightening one, although not of the highest order.”
The whole tendency of secular education, according to Mr. Harris, is to develop a spirit of investigation and proof. This, he says, is a means of enlightening, but not of the highest order. The highest means of enlightening the mind is by faith. That is God’s method. Christian schools must avoid the secular methods of instruction, adopting in their stead that highest form of enlightening,—faith. That separates Christian schools from secular schools in methods as well as in the subject matter taught.
Secular methods require material proof
This secular method of investigation saps the spiritual life, and is responsible for the decline in modern Protestantism. Mr. Harris continues: “Religious education, it is obvious in giving the highest results of thought and life to the young, must cling to the form of authority, and not attempt to borrow the methods of mathematics, science, and history from the secular school. Such borrowing will result only in giving the young people an overweening confidence in the finality of their own immature judgments. They will become conceited and shallow-minded.... Against this danger of sapping or undermining all authority in religion by the introduction of the methods of the secular school which lay stress on the self-activity of the child, the Sunday-school has not been sufficiently protected in the more recent years of its history.”
If the adoption of secular methods of teaching in the Sunday-school, where children are instructed one day only in the week, has so weakened Protestantism, what must be the result when children are daily taught in the public schools by methods which tend always to exalt human reason above faith. It is little wonder that five days’ instruction can not be counteracted by the very best Sabbath instruction even in those schools which have not adopted secular methods in teaching the Bible.
Protestants should learn from this that in starting Christian schools the methods followed in the secular schools can not be adopted. Here is the stumbling-block over which many are apt to fall. Religious instruction demands methods of teaching which will develop faith.
Religion in schools of Comenius
I can not refrain from recurring to the teachings of Comenius, since they so strongly opposed the methods of education followed by those who, to-day, claim to be his disciples. James H. Blodgett says: “Comenius, anticipating more modern leaders in the philosophy and the art of education, prepared an outline of the Pansophic School about 1650, in which the work of a complete education was divided for seven classes. The general school was to spend the first hour of the morning in hymns, Bible reading, and prayers.”[179] “Class III, the Atrial,” we are told by the same writer, “was to have the inscription, ‘Let no one enter who can not speak.’ In this class the boys should begin to read the Bible.... The history of this class is the famous deeds of the Biblical narrative.” Of Class IV we read: “A special collection of hymns and psalms must be arranged for this class; also an epitome of the New Testament, which should comprise a continuous life of Christ and His apostles, compiled from the four Gospels.... The accessory study is Greek.... It is comparatively easy to learn to read the New Testament [in Greek], and this is the chief utility of the study.” Bible study formed an important feature of the work of Class V, for concerning its work we read: “A Bible Manual, also, called the Gate of the Sanctuary, is to be placed in the pupils’ hands. This is to contain the whole of Scripture history in the words of the Bible, but so digested that it may be read in one year.”
Class VII was theological; and the reader will readily note the difference between the course of instruction marked out for it by Comenius, and that suggested by Professor Hoffman for theological students in the twentieth century. “Inscription over the door: ‘Let no one enter who is irreligious.’ ... The class book should be a work dealing with the last stage of wisdom on earth, that is to say, the communion of souls with God. Universal history should be studied, and in particular the history of the church for whose sake the world exists.... The future minister must learn how to address a congregation, and should be taught the laws of sacred oratory.”
Let it be remembered that Comenius was a bishop of the Moravian Brethren, a denomination noted for its extensive missionary work, its missions dotting the earth. Their activity in church work can readily be accounted for by their system of education. Any Protestant church which wishes to survive, and desires the spread of its principles, must see that its children are educated spiritually as well as mentally and physically.
Christian education emphasizes practical
We are now brought to consider another very important phase of education,—the relation of mental to physical training. False systems have ever exalted the former to the neglect of the latter. Christ combined the two, and educators from the seventeenth century on have presented correct views on the subject.
Locke begins his “Thoughts on Education” with these words: “A sound mind in a sound body is a short but full description of a happy state in this world.” “The attainment of this happy condition,” observes Painter, “is the end of education.... In his [Locke’s] mind, the function of education was to form noble men well equipped for the duties of practical life.”[180]
A pure soul in a sound body should precede study of mere facts. Locke’s ideas of education are thus described by Quick: “His aim was to give a boy a robust mind in a robust body. His body was to endure hardness, his reason was to teach him self-denial. But this result was to be brought about by leading, not driving him. He was to be trained, not for the university, but for the world. Good principles, good manners, and discretion were to be cared for first of all; intelligence and intellectual activity next; and actual knowledge last of all.... The prevalent drill in the grammar of the classical languages was to be abandoned, and the mother-tongue was to be carefully studied.... In everything the part the pupil was to play in life was steadily to be kept in view.”
And yet to-day, when the editor of one of our magazines proposed that our university students discuss the question, “What order of studies is best suited to fit the average man for his duties in the world of to-day?” or, “What is the relative importance of the various branches of education in fitting a man to secure his own happiness and rendering him a useful citizen and neighbor?” the president of Yale University replied: “Some of the men hesitate to give the official sanction of the university to a debate on short notice on questions of which most of the contestants know very little. Why should not our university students know and choose the practical studies? If they do not know them, why not?”[181]
Manual training and mathematics
There are educators, however, who are willing to break away from the conservatism of the past, and who advocate a change of methods in the elementary schools. Such are the thoughts presented by the superintendent of public instruction in the State of Michigan, in a manual issued in May, 1900. There is sound sense in the following paragraphs, which will appeal to all who consider the needs of a child’s mind. He says:—
“It is the duty of the schools to produce parallel growths of all the faculties, leaving the pupil free to swing out into the realm of choice with no distorted tastes or shortened powers. The training of the hand ministers to this parallel development.
“We remember when the sciences were taught wholly from the text. Later, the principles of Pestalozzi entered the class room, and we stood open-eyed and open-minded, as the truths of science were demonstrated with the proper apparatus in the hands of the teacher. But to-day Froebel’s idea has taken possession, and the pupil performs the experiment. It is his hand that creates the conditions; it is his eye that watches the changes, his hand that notes them. Science teaching has thus adopted the manual training idea; and such are the results that Latin, Greek, and mathematics are no longer considered as the only intellective subjects for college training.
“What the manual training idea has done for science teaching, it will do for mathematics and other kindred subjects. The dissatisfaction among professional and business men regarding the teaching of practical things in our schools is wide-spread. This is especially true regarding arithmetic, penmanship, spelling, and language. Anyone who doubts this needs but to enter the business places of his own city and make inquiry. There is a well-grounded feeling that in the mastery of arithmetic is a discipline closely allied to that needed in the activities of life; and when a father discovers that his child of sixteen or seventeen years has no idea of practical business questions and little skill in analytical processes, he justly charges the school with inefficiency. The difficulty, however, is that the pupil has had no opportunity to sense arithmetic. To him measurements and values are indefinite ideas. He commits facts to memory, and blindly tries to work out problems. If his memory and imagination are good, he stands well, and receives a high mark. But still the work is vague; it does not touch his life or experience; it has no meaning. Put that pupil into a manual-training school,—the boy in the shop, the girl in the kitchen [practical experience has demonstrated that the girl has a place in the shop also],—and at once mathematical facts become distinct ideas.
“Step into the shop of a manual-training school [or step into the well-ordered kitchen], and observe the boy with a project before him. What are the steps through which his mind must bring him to the final perfection of the work.
“First, he must give the project careful study.
“Second, he must design it and make a drawing of it. This at once puts mathematics into his hand as well as his head. He must use square, compass, try-square, and pencil. Exact measurements must be made, divisions and subdivisions calculated, lines carefully drawn.
“Third, he must select material of proper dimensions and fiber, and then must reflect how to apply it to the draught made so that there is no waste.
“Fourth, he must plane and saw to the line, correct and fit; in short, must create the project that has had existence in his mind and upon paper only. Then it is that his arithmetic begins to throb with life, his judgment to command, and his ethical sense to unfold.”
This is the testimony of teachers who have made a practical application of arithmetic and geometry in the carpenter shop. Children twelve and fourteen years of age solve problems in proportion, in square root, in measurements, and in denominate numbers, which baffle the skill of the ordinary high-school graduate. This, too, is a part of Christian education. Doubtless Christ himself gained most of his mathematical knowledge at the carpenter’s bench.
“The most practical education,” says Hiram Corson “(but this, so-considered, pre-eminently practical age does not seem to know it), is the education of the spiritual man; for it is this, and not the education of the intellectual man, which is, must be (or Christianity has made a great mistake), the basis of individual character, and to individual character ... humanity owes its sustainment.” The proper combination, then, of religious training and practical hand work in teaching mathematics or language will develop stability of character, and this is the end and aim of Christian education.
Carpentry not the only practical educator
There are, however, in this twentieth century, various other ways of rendering education practical; and since these ways are a factor in the Christian training of youth, they should receive attention. God made no mistake when he gave to Adam the work of tilling the soil. Since the days of Eden, those men who have shunned the cities, and chosen instead to dwell in rural districts, have, as a rule, come closest to the heart of the Creator. The true way to study the sciences is to come in touch with Nature.
Christ chose the country
For this, also, we have the example of Christ. “In training His disciples, Jesus chose to withdraw from the confusion of the city, to the quiet of the fields and hills, as more in harmony with the lessons of self-abnegation He desired to teach them. And during His ministry He loved to gather the people about Him under the blue heavens, on some grassy hillside, or on the beach beside the lake. Here, surrounded by the works of His own creation, He could turn the thoughts of His hearers from the artificial to the natural. In the growth and development of nature were revealed the principles of His kingdom. As men should lift up their eyes to the hills of God, and behold the wonderful works of His hands, they could learn the precious lessons of divine truth. Christ’s teaching would be repeated to them in the things of nature.... The things of nature take up the parables of our Lord, and repeat His counsels.”
The teacher who has a desire to ennoble the character of his pupils will seek a place where Nature in her silent language gives lessons which no human tongue can utter. Parents who desire the best good of their sons and daughters, will, when the light of Christian education dawns upon their minds, hasten into the country, that the youthful minds over which they are keeping guard may be influenced by the natural rather than by the artificial.
Value of the farm in education
It is not surprising that the best educators who have opened their minds to truth have taught that cultivation of the soil, with the training of the eye and the hand in the shop, should accompany mental discipline. Prof. James R. Buchanan, says: “Blessed is the farmer’s boy.... The industrial feature, not limited to handicraft, but embracing all forms of useful exertion, is the essential basis of a true education; as it insures, if rightly conducted, a worthy character, a healthy constitution, a solid intellect, and a capacity for practical success; for it gives vigor to the entire brain, and a far better invigorating mental discipline than can ever be obtained from text-books. The boy who has constructed a wagon, or a bureau, or raised a small crop, as instructed, has more independence of mind and originality than the one who has only studied text-books. The boys of Lancaster, Ohio, who gave half their time to useful industry, made better progress in school studies than the common school pupils who had their whole time for study, and at the same time presented a model of conduct in all respects unequaled in any non-working school in this country.”[182]
Close adherence to the text-book is the papal method of teaching, and is a necessary accompaniment of prescribed courses, while the humanistic tendency is well developed. Christian schools, because of the truths they advocate, are forced to depart from the established order in the educational world, and their education is rendered practical by joining the farm and the school.
This method of teaching is already followed in some places, showing that that system so often designated Christian education is not a thing of recent birth, neither is it the product of some man’s mind. Its principles have been made known from time to time, and these principles have been followed more or less carefully in all periods of the world’s history.
School Gardens of Modern Europe
That the combining of soil-cultivation and study is a practical thing, and not a mere theory, is attested by the words of United States Consul-General John Karel, who reports as follows concerning “School Gardens in Russia:” “In a good many countries of western Europe, especially in Germany, Austria, France, Belgium, Switzerland, and partly in Sweden, the public village schools have sections of land allotted to them, which are either devoted to the use of the teachers, who take the profits therefrom, or serve for the establishment of school gardens. School gardens in western Europe bear, in a certain measure, a scientific character. Children are made to carry out in them practically what they learn theoretically.
School gardens in Russia
“In Russia ... it was well known that the land owners and peasants were in great need of instruction in farming; consequently schools of all kinds were established by the ministry of agriculture throughout the country.... For the development of the gardening industry, schools were founded first in Penza, in Bessarabia, ... and in 1869 a school of gardening and viticulture was found at Nikitsk. The work of the Nikitsk school was divided as follows: During the winter semester there were three hours of lessons per day and four and one-half hours of practical study in the garden, vineyard, and in the cellar. During the summer semester the lessons in class lasted only one hour, or sometimes two hours, but the practical studies occupied daily six or even eight hours.”[183]
Teachers in these schools are enabled to support themselves at least partially from the sale of fruits, berries, vegetables, honey, etc., but this was not the chief inducement in starting school gardens. The writer last quoted continues: “The desire to add something to the low salaries of the village school teachers, and, on the other hand, to acquaint as much as possible, not only children, but also grown-up people, with gardening, sericulture, and apiculture, has caused an increase during the last ten years, in the number of school gardens, apiaries, and silkworm hatcheries. In 1892 there were about two thousand school gardens in Russia. At the present time [1897] there are 7,521, with 532 apiaries, and 372 silkworm hatcheries.”
Mr. Mescherski, who is chief of one of the departments of agriculture, and one of the principal advocates of school gardens in Russia, has stated the object of school gardens and their significance as follows: “School gardens ... are of importance on the following grounds. (1) Hygienic, as being a place for physical labor in the open air, so necessary for the teacher and pupils.... (2) Scientific educational, as acquainting children with the life of useful plants, developing their minds by the study of nature, and promoting in the rising generation a regard for labor and a more moral and æsthetic sentiment concerning trees. (3) General economical ... and (4) personal economical,” which refers to the support of the teacher.
Christians should encourage rural life
If the Russian government, on the liberation of its serfs and its crown peasants, found it so greatly to its advantage to establish school gardens, of what lasting benefit would they be to Christians! Protestants, instead of crowding into the cities where the laboring man is subject to the trades unions, trusts, and monopolies, should seek for themselves a few acres of land, and should see that schools are established for the education of their children where the mechanical text-book grind is replaced by the study of God’s will as revealed in His Word and works. Nature studies thus conducted, instead of developing doubt, will strengthen the faith of the pupil, and the students from such schools will be fitted for citizenship not only in the governments of earth but in the Kingdom of God. This also is a part of the system of instruction known as Christian education.
XVII
CHRISTIAN EDUCATION (Continued)
Education defined by Pestalozzi
The nineteenth century has not been lacking in minds which have grasped, at least in part, the principles of Christian education. Thus writes Pestalozzi: “Sound education stands before me symbolized by a tree planted near fertilizing waters.... In the newborn child are hidden those faculties which are to unfold during life. The individual and separate organs of his being form themselves gradually into an harmonic whole, and build up humanity in the image of God.”[184]
With this agrees Milton’s definition of education. “The end, then, of learning,” he says, “is to repair the ruins of our first parents by regaining to know God aright, and out of that knowledge to love Him, to imitate Him, to be like Him, as we may the nearest by possessing our souls of true virtue, which being united to the heavenly grace of faith, makes up the highest perfection.” This is similar to the definition given by the author of “Christian Education,” that “the true object of education is to restore the image of God in the soul.”
Christian education, then, is a spiritual education. In this sense the words of Pestalozzi, at the burial of his wife, are pathetic but weighty with significance. Turning to the coffin, he said tenderly: “We were shunned and despised by all; sickness and poverty bowed us down; and we ate dry bread with tears. What was it in those days of severe trial gave you and me strength to persevere and not lose hope?” Laying a copy of God’s Word on her breast, he continued: “From this source you and I drew courage and strength and peace.”[185]
Advocates of Christian education may to-day encounter the same sort of rebuff from the world; but God’s Word stands as guide, expressing the principles to be followed by the educator.
The Bible as an educator
Charles W. Dabney, Jr., president of the University of Tennessee, in an address gave utterance to these words. “The Bible is the best text-book of education, as of many other sciences. In it we read where Paul tells Timothy, his ‘dearly beloved son in the faith,’ that ‘all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness that the man of God may be perfect, thoroughly furnished unto all good works.’ Nowhere in literature or philosophy is there a better or clearer expression of the true purpose of education than this. The object of education is not pleasure, or comfort, or gain, though all these may and should result from it. The one true purpose in education is to prepare the man for ‘good works.’ It is a noble thing to develop a perfect soul, to thoroughly furnish a body, mind, and heart.... Character building, conscience forming, then, is the main object of education. The teacher dare not neglect character, nor the college to provide for its development. We must always and everywhere, in every course and scheme of study, provide those methods and agencies which shall develop the character of the pupil along with his other powers. How, then, shall we develop character in our pupils? What are the methods and the agencies for doing this? This is the crucial question of this age, as of every age. To this question all the ages give but one answer, and that is Christianity. The world has had many teachers of science, art, and philosophy, but only one teacher of righteousness, and He was Jesus Christ, the Son of God.”
The many teachers of science, art, and philosophy, have, by their systems of education, led men away from the knowledge of God, the wisdom which is eternal life. If the education of Christ is to be accepted, as suggested by Professor Dabney, His word, the Bible, must be recognized as the Book of books, the guide in all investigation, the interpreter of all phenomena.
Christian schools needed
Much is said concerning the moral education which every child should receive. Parents realize that the boy or girl who grows to maturity with only a physical or intellectual education is either a pugilist or a fit subject for the penitentiary, and hence they insist that the spiritual nature should receive some attention. But where is this spiritual education to be obtained? State schools have no right to give such training; indeed, they can not do it. True, they have attempted it, but it is a miserable failure. Protestants should no longer make the demand. The time has come for them to see that they should establish schools, whose object it is to develop character. These schools should receive support independent of the state; they should be free to follow methods entirely different from the formalism of the papal system; their course of instruction should meet the individual needs of the pupils, and be of a character which will develop Christians. To accomplish such results, the Word of God must be taken from the dust, and placed in the curriculum, not as a mere reference book of Jewish antiquities, but, as it is in deed and in truth, the light whose rays encircle the world. “The Holy Scriptures must be the Alpha and Omega of Christian schools,” wrote Comenius. Christ must be the teacher.
The men thus far quoted have followed the light which shone upon their pathway. To-day we may gather the scattered gems of truth left by them; but, better far, we may go direct to the Word itself, and the Spirit of truth will guide into the paths of Christian education. As taught by Froebel, “The spiritual and physical development do not go on separately in childhood, but the two are closely bound up with each other.”
Man’s threefold nature
The human being has a threefold nature,—the physical, the mental, and the spiritual; and Christian education so develops these that they sustain the proper relation one to another. The spiritual nature was the controlling power in the man made in God’s image. In the degeneration of the race, he lost his spiritual insight, and passed first to the intellectual plane, then to the physical. This is seen in the history before the flood. Eden life was a spiritual existence; Adam’s life after the fall was less spiritual, and gradually his descendants came to live on the mental plane. There were master minds in the antediluvian world. Men had no need of books, so strong was the memory and so keen the insight. Through further disobedience, through an education which strengthened reason rather than faith, men sank to the physical plane instead of rising to the spiritual, until in due time the earth was destroyed by water.
Education since the time of Christ
The same planes of existence are distinguishable in all ages since the flood, but Christ alone rose to the purely spiritual level. Israel as a nation might have so lived had true educational methods been followed. Israel falling, the offer was made to the Christian church. Age by age that body has refused to live a spiritual life, or, accepting the proffered gift, has attempted to rise without complying with the necessary conditions,—absolute faith in God’s Word and strict compliance with his commands. The Reformation again turned men’s eyes toward a spiritual education, and American Protestants had the best opportunity ever offered man to return to the original design of the Creator. Failure is again the verdict of the recording angel. Time hastens on, and the last gospel message is going to the world; but before a people can be prepared for the setting up of Christ’s kingdom, they must be educated according to the principles of Christian education, for this is the foundation of all government as well as of all religion.
What is Christian education? Since its object is the training of a human being for life eternal, and that existence is a spiritual life, the spiritual must be the predominating feature of the education. When the spiritual leads, the intellectual and physical take their proper positions. The inner or spiritual man feeds only upon truth, absolute truth; not theory nor speculation, but truth. “Thy word is truth.” The Word of God must then be the basis of all Christian education, the science of salvation the central theme.
The test
Since God reveals his character in two ways, in his Word and in his works, the Bible must be the first book in Christian education, and the book of nature next. Many educators have seen the value of the book of nature, and to-day nature-study forms a large part of the course of instruction in all grades of schools. It may be asked, Is not this, then, Christian education? We reply, Does it restore in men the image of God? If so, it passes the test. But it can not be said to do this, and therefore it falls short. Wherein, then, lies the difficulty in modern nature-teaching, or the sciences in general? Read some of our modern text-books in science. They readily reveal the answer.
Astronomy as taught denies the Bible
Young’s General Astronomy reads: “Section 908. Origin of the Nebular Hypothesis.—Now this [the present condition] is evidently a good arrangement for a planetary system, and therefore some have inferred that the Deity made it so, perfect from the first. But to one who considers the way in which other perfect works of nature usually come to perfection—their processes of growth and development—this explanation seems improbable. It appears far more likely that the planetary system grew than that it was built outright.... In its main idea that the solar system once existed as a nebulous mass, and has reached its present state as the result of a series of purely physical processes, it seems certain to prove correct, and it forms the foundation of all the current speculations upon the subject.
“Section 909. La Place’s Theory.—(a) He supposed that at some past time, which may be taken as a starting point of our system’s history, ... the matter collected in the sun and planets was in the form of a nebula. (b) This nebula was a cloud of intensely heated gas, perhaps hotter, as he supposed, than the sun is now. (c) This nebula, under the action of its own gravitation, assumed an approximately globular form, with a rotation around its axis,” etc., etc.
The student must decide whether he will base his study of the heavens and the earth—the study of astronomy, geography, and geology, as well as zoology, and botany indirectly—on this hypothesis, which, we are told, “forms the foundation of all current speculations upon the subject;” or whether he will turn from these reasonable explanations for the existence of things, and take the plain Word of truth, which says, “By the Word of the Lord were the heavens made;” “He spake and it was; he commanded and it stood fast,” together with the explanation as given in Genesis and elsewhere in the Scriptures.
Faith and finite reason face each other; the education of the world takes reason; Christian education is based upon faith in God’s Word. Which will develop character? Why is it that modern science-study does not lead to God?—In the evolutionary teaching of the nebular hypothesis you have one answer.
Evolution as taught in zoology
Picking up an ordinary text-book in zoology, we read: “The earliest member of the series directly leading up to the horse was eohippus, an older eocene form about as large as a fox, which had four well-developed toes and the rudiments of a fifth on each forefoot, and three toes behind. In later eocene beds appeared an animal of similar size, but with only four toes in front and three behind. In newer beds, i.e., lower miocene, are found the remains of mesohippus, which was as large as a sheep and had three toes and the splint of another in each forefoot.... The succeeding forms were still more horse-like.”[186] Next they find a donkey-like animal, and later “a true equus, as large as the existing horse, appears just above the horizon, and the series is complete.”[187]
If the horse tribe has evolved from a fox-like animal, it is little wonder that men trace their origin to the monkey tribe; but those who wish God’s character, take by faith the statement that “in the image of God created He him.”
Such theories form the basis for the generally adopted classification of the entire vegetable and animal worlds. Christian education demands new text-books, based upon the truths of God’s Word.
Dana on origin of species
From Dana, the recognized authority on geology, the following sentences are quoted: “Life commenced among plants, in seaweeds; and it ended in palms, oaks, elms, the orange, rose, etc. It commenced among animals in lingulæ (mollusks standing on a stem like a plant), crinoids, worms, and trilobites, and probably earlier in the simple systemless protozoans; it ended in man.” For this development, he says, “Time is long.”
In a paragraph on “Progress Always the Gradual Unfolding of a System,” are the words: “There were higher and lower species appearing through all the ages, but the successive populations were still, in their general range, of higher and higher grade; and thus the progress was ever upward. The type or plan of vegetation, and the four grand types or plans of animal life, the radiate, molluscan, articulate, and vertebrate, were each displayed under multitudes of tribes and species, rising in rank with the progress of time.... Its progress should be, as zoological history attests, a development, an unfolding, an evolution.”
In the study of this evolution in animal life, he says, “The progress in the system of life is a progress in cephalization,” and he gives several illustrations, as the passage from tadpole to frog; from lobster to crab, from worm to insect, etc. Such teachers speak always of the evolution from the lower to the higher forms of life, but leave retrogression entirely out of their reckoning.
To those who offer the Sacred Record in opposition to his so-called geological proofs, Dana says: “The Biblical student finds, in the first chapter of Genesis, positive statement with regard to the creation of living beings. But these statements are often misunderstood; for they really leave the question as to the operation of natural causes for the most part an open one,—as asserted by Augustine, among the Fathers of the church and by some Biblical interpreters of the present day.... In view of the whole subject, the following appears to be the conclusions most likely to be sustained by further research: The evolution of the system of life went forward through derivation of species from species, according to usual methods, not yet clearly understood, and with few occasions for supernatural intervention,” etc.
Thus have the truths in God’s great lesson book of nature been misinterpreted. It was a step in the right direction when the mechanical drill of the classics was dropped, and nature studies substituted; but God’s Word must take its place as the interpreter of nature and natural phenomena, or the theory of evolution is the natural result, and this will form no part of Christian education.
Protestant parents, are your children learning to see in the visible things about them the emblems of the invisible, even the eternal power and godhead? If not, why do you not put them where they will? This is their salvation.
Underlying principles neglected
The exaltation of detail and the belittling of principles is a common error in educational systems. This is seen in all departments of learning. Not only is it exemplified in the exaltation of the mental and the physical above the spiritual, but the same method is employed in the detail work of the class room. This is in essence papal education. Christian education requires teachers to reverse the order throughout the whole course of instruction.
To illustrate the thought: There are a few fundamental principles which govern the universe. Such is the statement of the truth, “The love of Christ constraineth us,” which contains within it the whole explanation of the force of gravity, adhesion, cohesion, molecular attraction, chemical affinity, human love, and the law of sex, and is therefore illustrated in physics, chemistry, mineralogy, biology,—in fact, in all the sciences. Again the second great commandment, “Thou shalt love thy neighbor as thyself,” is the statement of a principle which underlies all history, civil government, and political and social science. If followed, it will solve all international difficulties, as well as prevent personal animosity; it will blot out the evils of society, breaking down the barrier between poverty and riches; trusts would never exist, trades unions would be unnecessary, and monopolies unknown, if the one law of Jehovah were only learned. Of how much greater value, then, is the study of such principles than all the theories which may be proposed by men for international arbitration, or all the laws which may be passed in legislative halls concerning the equal rights of men and the proper means of governing States, Territories, or acquired possessions.
But this is Christian education, and lessons such as this are learned only when the truth is written on the heart by the pen of the Spirit. It is thus that a spiritual education, the higher birth of which the Saviour spoke, rises above the education of the world as far as heaven is above the earth. When these and kindred principles are made the central thought, all the facts which the pupil may be able to learn in a lifetime, will but serve to impress the truth more firmly on his life.
Deductions from facts not always correct
All the facts which it is possible for man to gather in a lifetime, added to all that are gathered by generation after generation, are but illustrations of a few principles. Modern teaching deals almost wholly with facts; it requires children, from the time they enter school until they are graduated, to heap together facts. Process is the great theme in mathematics; facts, facts, facts, are the things sought for in the whole realm of natural science. History is but the study of still more facts, and where generalizations or classifications are made, they are theories formulated from the facts gathered. But man is never able to collect all the facts; he is never sure that his conclusions have reached absolute truth. The truth of the matter is, the classifications thus formed are only partially correct, and the discovery of a few more facts overthrows the finespun theories of the best of scientists. It is thus constantly in astronomy, in botany, in zoology, and in biology. Because of new discoveries, the physician of yesterday is wholly wrong in the eyes of the physician of to-day. To-morrow the bright light of to-day will be superseded by some other luminary. This is the result of inductive reasoning based on sense perception.
This thought is well expressed by Hinsdale, who says: “We observe and register phenomena, classify facts, deduce conclusions and laws, and build up systems; but in science and philosophy we return to the subject again and again; we seek to verify our facts and test our conclusions, and when we have finished, we are not sure, save in a limited sphere, of our results. Some of the best-known sciences have been largely reorganized within the last few years. We have the ‘new chemistry,’ the ‘new astronomy,’ the ‘new political economy,’ and even the ‘new mathematics.’ Particularly in the field of human conduct, where man’s will is the governing faculty, we are often uncertain of our way and sometimes are wholly lost.”[188]
Sense perception often incorrect
The shifting foundation upon which such knowledge rests is well illustrated by the tests which the human being is able to make with the organs of sense. Water of 98° is hot to the hand that has been accustomed to a temperature of 45°, but cool to the hand which is just taken from water of 112°. An orange is sweet to the man who has been eating a stronger acid, but sour to the palate accustomed to sugar. The eye which has been used in a dimly lighted room is dazzled by the noonday glare, and judging of the size of a star by sight we would not conceive it to be a sun. The knowledge gained by the senses is only partially true,—it is not absolute truth; and the scientific theories propounded by minds which have reasoned from these inaccurate data can not fail to fall short of absolute truth. It may be knowledge; it is not wisdom.
Faith is substance, not theory
Christian education approaches nature from the opposite direction. With a mind open to receive truth, it grasps by faith the statement of a universal principle. The spiritual law is the thing sought, and the corresponding physical law is compared with it. Once found, every fact which is learned, every observation made, but shows more clearly the working of that law in the spiritual world. For such teaching, faith is an indispensable attribute. Experiment is not discouraged, but strongly encouraged; reason is not laid aside, but the mind is called upon to reason on subjects grander and nobler than any deductions which can possibly result from the opposite manner of approaching truth.
This is the ideal in Christian education, the point toward which the Christian teacher is leading his pupils. In case of unbelief, or in dealing with the heathen, the mind must first be approached through the avenues of the senses, until the Spirit of God arouses the inner eye of faith. This is merely preliminary, and should not long continue. Children are not given credit for having the faith they really do possess, and are therefore held to the inductive method by educators long after their minds and hearts are capable of grasping truth, and when it would be found that the deductive method would produce a much more rapid growth of mental and spiritual power than is now seen.
The Christian teacher
This suggests the qualifications necessary on the part of a teacher. Remembering that this education is of a spiritual nature, the teacher himself must be connected with truth by an unwavering faith.
When Nicodemus, the representative of higher education in the schools of Jerusalem, interviewed Christ, the new Teacher who had appeared in their midst, and whose teaching was attended by a power unknown to the educators of the day, the learned man said, “Rabbi, we know Thou art a teacher sent of God.” “But how can these things be?” The heavenly Teacher outlined to him the secrets of His educational system, telling Nicodemus that it was not based on sight, but on faith; that the spiritual was first, and, when so made, the rest would follow. Then came the query, “How can it be?” To which Christ replied, “If I told you earthly things, and ye believe not, how shall ye believe if I tell you heavenly things?” “Art thou a master in Israel, and knowest not these things?”
In view of these thoughts, it is not strange that the study of the sciences in a Christian school will differ widely from the course offered in the same department of learning in an institution where the object of education is wholly different.
Physiology the central science
Discarding the evolutionary theory which pervades the teaching of all institutions where education is not wholly based on the Word of God, man, created in the image of God, is recognized as the highest manifestation of creative power. The life of God is the first study; that life, as manifested in man, is the next, and physiology takes its place as the center of all science-study. This is a study of life in all its manifestations, beginning with the spiritual, and extending to the mental and physical. Here, as elsewhere, the laws which govern the spiritual nature have their types in the other two natures; and when once the central truth of life, an abundance of life, is grasped, the study of physiology becomes not the study of dead forms, mere facts, but a soul-study, which includes the home of the inner man and all the machinery which the soul manipulates. Thus considered, from this center (physiology) extend rays, like the spokes of a wheel, each representing another science, until within that broad circle represented by these radii, are included all the physical as well as all the metaphysical sciences.
It will be seen that this mode of correlating the sciences cures at once the mistake of the age,—the cramming system,—which results from a neglect of manual training and from the study of a multiplicity of books, crowded with facts which must be stored in the mind of the student.
Correlation of sciences
By placing physiology as the center of the circle, and correlating therewith all other sciences, another advantage arises, for that circle includes within itself the languages and mathematics. These latter are but helps in the study of the thought-bearing subjects,—the Bible and the sciences,—and instead of being studied as primary subjects, should be used as a means to an end. Reading, writing, spelling, grammar, rhetoric, and literature, and mathematics, from arithmetic to general geometry and calculus, are but means of expressing truths gained in the study of the revealed Word and the book of nature. The simplicity of the system will appeal to the mind of any educator, for it is a plan long sought for. The one thing lacking among those who have experimented with such methods has been the central subject, God’s Word. Having truth as the basis for the correlation, the problem, so far as methods are concerned, is practically solved.
The great and pressing need is for teachers who can execute the plan. No narrow mind will be equal to the task. Again, as a system of true education is approached, is seen the exalted position to which those who teach are called.
The basis of every educational effort
Before passing the subject of physiology it is well to consider the meaning of the expression that this subject “should be the basis of every educational effort.” Text-book study of physiology, it is clear, can not cover this requirement. The fact is that book-study is but a small part of Christian education. True education is life, and he who learns much must live much. The food eaten, the manner of clothing the body, the study, exercise, mental habits, physical habits, manual training, in fact, every phase of life is a part of the study of physiology and hygiene, and these subjects must one and all receive due consideration by the Christian educator.
Manual training and education
Manual training is becoming popular in many of our city schools, but the work offered in a Christian school will differ from that of the worldly school in this,—the latter is training the hand or the eye only, the former is building character by giving a trade that enables the student to be self-supporting and independent. In that the aims are different, the methods must differ, although the matter taught may in many cases be identical.
Healthful diet and dress
Healthful living is receiving attention in many schools. The Christian school, while teaching the same subject, will have as its object a preparation for eternal life. The subject, taught without faith, will bring only increased physical and mental activity. The spiritual nature can be reached alone by that education which is based on faith.
Need of books
Simply a casual investigation of the subject of Christian education reveals the need of books for the guidance of teachers who undertake to direct the growth of the child. With proper study-books, based upon the eternal principles of truth revealed in the Scriptures, the work which is now in its infancy would make much more rapid and substantial progress.
The home school
Parents who sense the responsibility resting upon them in the rearing of children for the kingdom of heaven are anxious to know when and where the principles of Christian education can be carried out. The beauty of the system is nowhere more vividly portrayed than in the recognition which it gives to the home and the duty of parents toward their children in the matter of education.
In spite of the fact that much is said relative to the importance of educating for the state, the words of Herbert Spencer give a clear idea of the home as the center of the true system. He says: “As the family comes before the state in order of time—as the bringing up of children is possible before the state exists, or when it has ceased to be, whereas the state is rendered possible only by the bringing up of children, it follows that the duties of the parent demand closer attention than those of the citizen.” The plan of Christian education goes a little farther, and recognizing the earthly family as a type of the heavenly, places the parents in God’s place to the young children; hence the home should be the only school and “the parents should be the only teachers of their children until they have reached eight or ten years of age.”
Lessons for the home school
“The mother should find time to cultivate in herself and in her children a love for the beautiful buds and opening flowers.... The only schoolroom for children from eight to ten years of age should be in the open air, amid the opening flowers and nature’s beautiful scenery. And their only text-book should be the treasures of nature.”
The church school
With such a training, the first ten years the child should develop a strong body and a strong mind. He should then be able to spend the next five or six years under the instruction of a consecrated Christian teacher in an elementary school, where teacher and parents may co-operate. The threefold nature must be developed so that when the age of manhood or womanhood is reached, strength of character has also been gained.
The industrial school
The youth should then continue his mental culture in some industrial school, located in the country, where there is freedom from the evils of city life, and where the rapidly developing physical nature can be correctly guided into lines of practical duties which will fit him for real life. In the meantime, mental culture and spiritual training are continued, for character is being formed for eternity.
Training school for Christian workers
The young man or woman of twenty or twenty-two should be prepared to select a life-work, and the special training needed can be received in a training school, which in Christian education will be for Christian workers. Such a school will be necessary; for the education thus outlined, extending from infancy over twenty years, can not fail to develop a character which chooses Christian work as the life occupation. A short training in a higher institution, which in character is a school of the prophets, should so round out the nature already forming that the young person goes out an ambassador for Christ, willing to be used in any capacity by the Commander of the heavenly host, whether it be on the farm, at the carpenter’s bench, or in the pulpit; for his soul is knit to the King of heaven, as was David’s to Jonathan’s. Such a student is prepared for active service, either on earth or in the kingdom of our God; for he is one with the Father and his Son.
“Comenius divided the first twenty-four years of life into four periods, to each of which he would assign a special school, thus:—
“1. For infancy, the school should be the mother’s knee.
“2. For childhood the school should be the vernacular school.
“3. For boyhood, the Latin school or gymnasium.
“4. For youth, the university and travel.
“A mother should exist in every house, a vernacular school in every hamlet and village, a gymnasium in every city, and a university in every kingdom or in every province.... The mother and the vernacular school embrace all the young of both sexes. The Latin school gives a more thorough education to those who aspire higher than the workshop; while the university trains up the teachers and the learned men of the future, that our churches, schools, and states may never lack suitable leaders.”
In the system known as Christian education the division is about the same, the years of student life extending perhaps to thirty instead of twenty-four, with this division: the first ten years are spent in the home school; from ten to fifteen in the church school; from fifteen to twenty in the industrial school, and the years from twenty to twenty-five or even thirty are devoted to study and active work in the training school for workers.
Should Protestants educate?
The time now is when those who are true Protestants will demand Christian education, and when no sacrifice will be considered too great for the accomplishment of that object. The prophecy of Zechariah, recorded in the ninth chapter, gives the words of God concerning the contest to take place near the close of time between the sons of Greece and the sons of Zion. “Turn you to the stronghold, ye prisoners of hope; even to-day do I declare that I will render double unto thee; when I have bent Judah for Me, filled the bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece.”
Greece is recognized in the Scriptures as emblematic of worldly wisdom,[189] but by that wisdom the world knew not God; in fact, by that wisdom the world was led away from God. God will, then, raise up the sons of Zion, the representatives of His wisdom—the divine philosophy—against the sons of Greece, or the students of the wisdom of the world; and in the final conflict, when truth wins, it will be evident that those who are numbered with the victors have forsaken the wisdom of Greece for the wisdom of God. It is not theory, but the most solemn fact, that the preparation for a life with God demands that we and our children receive a far different education than has been offered in the past. If we wish the highest culture, if we long for soul development, our education must be spiritual in nature; we must leave the low, turbid waters of the valley for the snow waters of Lebanon. This is Christian education.
Protestants to-day see their children slipping from the fold. Every inducement in the way of entertainments, form, ceremony, and oratory is used to attract the youth to the church, but still the world allures them. Ministers are beginning to search for the reason, and are attributing it to the character of the education now given in our schools; in saying this, they strike at the root of the trouble. Protestantism is dying; the form of godliness, which denies the power thereof, is spreading its dark mantle over the earth. It is in vain that we point to stately edifices or noted divines; if we can not recognize the difficulty, it but proves that we are ourselves under the cloud, and recovery is all but impossible.
We talk of the spread of Christianity; we give of our means for the conversion of the heathen, while our children perish within our very homes. The spirit and power of Elias, which was to accompany the preaching of the kingdom of Christ, was “to turn the hearts of the fathers to the children.” Cries the prophet Joel, “Gather the children, and those that suck the breast.... Let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare Thy people, O Lord, and give not Thine heritage [the children] to reproach, that the heathen should rule over them.”
Ministers, fathers, mothers, look to the welfare of your children, or the cause of Protestantism is lost in America. Take up your first, your all-important duty, and give your children a Christian education, and instead of a decline in church membership as now reported, there will be an increase; instead of formalism, there will be life. This will be the means of bringing the heathen to your door, and to a knowledge of the gospel.
“Lift up thine eyes round about, and behold; all these gather themselves together, and come to thee. As I live, saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on thee, as a bride doeth. For thy waste and thy desolate places and the land of thy destruction, shall even now be too narrow by reason of the inhabitants.... The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, the place is too strait for me; give place to me that I may dwell. Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate?... Who hath brought up these? Behold, I was left alone; these, where had they been? Thus saith the Lord God, Behold! I will lift up Mine hand to the Gentiles, and set up My standard to the people; and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. And kings shall be thy nursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their faces toward the earth, and lick up the dust of thy feet.... For I will contend with him that contendeth with thee, and I will save thy children.”[190]
How will He save the children?—“All thy children shall be taught of the Lord.” When will the Gentiles come bringing their children to supply the places of those now lost?—When Protestants can show to the Gentiles that they have a system of education which is free from the errors now so prevalent; when they can teach the Gentiles the truth.
“Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child: for more are the children of the desolate than the children of the married wife, saith the Lord. Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes; for thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles.”[191]
When shall these things be? The same chapter of Isaiah answers. When “all thy children shall be taught of the Lord.” When Protestants educate according to the principles of true Protestantism, then will the words of the same prophet, recorded in the sixtieth chapter, be fulfilled. “Arise, be enlightened, for thy light cometh.... The Gentiles shall come to thy light and kings to the brightness of thy rising.... Thy sons shall come from far, and thy daughters shall be nursed at thy side.”[192]
Christ came, fulfilling in every particular the prophecies quoted. “As thou hast sent Me into the world, even so have I also sent them into the world,” are the words of Christ to His church. As Christ was a teacher, so that church which does the work which the Christian church must do, will have a system of education, and its members will be educators indeed.
Of Christ as a teacher it is written, “He raised Himself above all others whom millions to-day regard as their grandest teachers. Buddha, Confucius, Mohammed, to say nothing of Greek and Roman sages, are not worthy to be compared with Christ.” Says Paroz: “Jesus Christ, in founding a new religion, has laid the foundation of a new education in the bosom of humanity.”
“In lowliness and humility,” writes Dr. Schaff, “in the form of a servant as to the flesh, yet effulgent with divine glory, the Saviour came forth from a despised corner of the earth; destroyed the power of evil in our nature; realized in His spotless life, and in His sufferings, the highest idea of virtue and piety, lifted the world with His pierced hands out of its distress; reconciled men to God, and gave a new direction to the whole current of history.”
It is the education which He taught, which was His very life even in the courts of heaven, which Protestants are now entreated to accept. “To-day if ye will hear His voice, harden not your hearts.”
Where are the Protestants who are true to the name? Where are the schools which will teach the things of God? Where are the teachers who forsake secular methods, as did the Reformers, to become teachers for Christ?
Earth with its inhabitants is to the heart of God the most precious part of the creation. As a recreant child draws harder on the parent’s sympathy, so the world, because of the sinfulness of sin, has brought heaven and earth in touch. The universe sees streaming from the throne rays of light and love, pointing to the one spot in all creation where sin abounds. They tell the story of the cross. The perfect harmony which forms the “music of the spheres,” which was marred when man fell, will again pervade all space when the plan of salvation is complete, and our earth again joins in the great chorus of the sons of God.
Truth revealed in the last days
For six thousand years creation has groaned, waiting for our redemption. The completion of the plan draws nigh, and for the final struggle everything is now assuming an intensity never before seen. Principles of truth, for centuries hidden, or known only in part, will again shine forth in their original splendor. The wisdom of the ages will be manifest in the closing era of the world’s history. True, this wisdom will often appear but “foolishness” in the eyes of those who oppose truth; but spiritual things are spiritually discerned, and the Spirit of the Holy One will once more brood over the whole earth, taking up its abode in those hearts which beat in unison with the strains of heaven. Christian education binds earth to heaven. The wise in heart will return to the God-given system of education, choosing “the fountains of living waters” instead of hewing “them out cisterns, broken cisterns that can hold no water.”[193]