As for all the teaching in the nature of ‘told to the children,’ most children get their share of that whether in the infant school or at home, but this is practically outside the sphere of that part of education which demands a conscious mental effort, from the scholar, the mental effort of telling again that which has been read or heard. That is how we all learn, we tell again, to ourselves if need be, the matter we wish to retain, the sermon, the lecture, the conversation. The method is as old as the mind of man, the distressful fact is that it has been made so little use of in general education. Let us hear Dr. Johnson on the subject:—
“‘Little people should be encouraged always to tell whatever they hear particularly striking to some brother, sister, or servant, immediately, before the impression is erased by the intervention of newer occurrences.’ He perfectly remembered the first time he heard of heaven and hell because when his mother had made out such a description of both places as she thought likely to seize the attention of her infant auditor who was then in bed with her, she got up and dressing him before the usual time, sent him directly to call the favourite workman in the house to whom she knew he would communicate the conversation while it was yet impressed upon his mind. The event was what she wished and it was to that method chiefly that he owed the uncommon felicity of remembering distant occurrences and long past conversations.” (Mrs. Piozzi).
Now our objective in this most important part of education is to give the children the knowledge of God. We need not go into the question of intuitive knowledge, but the expressed knowledge attainable by us has its source in the Bible, and perhaps we cannot do a greater indignity to children than to substitute our own or some other benevolent person’s rendering for the fine English, poetic diction and lucid statement of the Bible.
Literature at its best is always direct and simple and a normal child of six listens with delight to the tales both of Old and New Testament read to him passage by passage, and by him narrated in turn, with delightful touches of native eloquence. Religion has two aspects, the attitude of the will towards God which we understand by Christianity, and that perception of God which comes from a gradual slow-growing comprehension of the divine dealings with men. In the first of these senses, Goethe was never religious, but the second forms the green reposeful background to a restless and uneasy life and it is worth while to consider how he arrived at so infinitely desirable a possession. He gives us the whole history fully in Aus Meinem Leben, a treatise on education very well worth our study. There he says,—
“Man may turn where he will, he may undertake what he will but he will yet return to that road which Dante has laid down for him. So it happened to me in the present case: my efforts with the language” (Hebrew, when he was ten) “with the contents of the Holy Scriptures, resulted in a most lively presentation to my imagination of that beautiful much-sung land and of the countries which bordered it as well as of the people and events which have glorified that spot of earth for thousands of years.... Perhaps someone may ask why I set forth here in such detail this universally known history so often repeated and expounded. This answer may serve, that in no other way could I show how with the distractions of my life and my irregular education I concentrated my mind and my emotion on one point because I can in no other way account for the peace which enveloped me however disturbed and unusual the circumstances of my life. If an ever active imagination of which the story of my life may bear witness led me here and there, if the medley of fable, history, mythology, threatened to drive me to distraction, I betook myself again to those morning lands, I buried myself in the five books of Moses and there amongst the wide-spreading, shepherd people I found the greatest solitude and the greatest comfort.”
It is well to know how Goethe obtained this repose of soul, this fresh background for his thoughts, and in all the errors of a wilful life this innermost repose appears never to have left him. His eyes, we are told, were tranquil as those of a god, and here is revealed the secret of that large tranquility. Here, too, Goethe unfolds for us a principle of education which those who desire their children to possess the passive as well as the active principle of religion would do well to consider; for it is probably true that the teaching of the New Testament, not duly grounded upon or accompanied by that of the Old, fails to result in such thought of God, wide, all-embracing, all-permeating, as David, for example, gives constant expression to in the Psalms. Let us have faith and courage to give children such a full and gradual picture of Old Testament history that they unconsciously perceive for themselves a panoramic view of the history of mankind typified by that of the Jewish nation as it is unfolded in the Bible. Are our children little sceptics, as was the young Goethe, who take a laughing joy in puzzling their teachers with a hundred difficulties? Like that wise old Dr. Albrecht, let us be in no haste to explain. Let us not try to put down or evade their questions, or to give them final answers, but introduce them as did he to some thoughtful commentator who weighs difficult questions with modesty and scrupulous care. If we act in this way, difficulties will assume their due measure of importance, that is to say, they will be lost sight of in the gradual unfolding of the great scheme whereby the world was educated. I know of no commentator for children, say, from six to twelve, better than Canon Paterson Smyth (The Bible for the Young). He is one of the few writers able to take the measure of children’s minds, to help them over real difficulties, give impulse to their thoughts and direction to their conduct.
Between the ages of six and twelve children cover the whole of the Old Testament story, the Prophets, major and minor, being introduced as they come into connection with the Kings. The teacher opens the lesson by reading the passage from The Bible for the Young, in which the subject is pictorially treated; for example,—
“It is the battle field of the valley of Elah. The camp of Israel is on one slope, the big tents of the Philistines on the other. The Israelites are rather small men, lithe and clever, the Philistines are big men, big, stupid, thick-headed giants, the same as when Samson used to fool them and laugh at them long ago. There is great excitement on both sides,” etc.
There will be probably some talk and discussion after this reading. Then the teacher will read the Bible passage in question which the children will narrate, the commentary serving merely as a background for their thoughts. The narration is usually exceedingly interesting; the children do not miss a point and often add picturesque touches of their own. Before the close of the lesson, the teacher brings out such new thoughts of God or new points of behaviour as the reading has afforded, emphasising the moral or religious lesson to be learnt rather by a reverent and sympathetic manner than by any attempt at personal application.
Forms III and IV (twelve to fifteen) read for themselves the whole of the Old Testament as produced by the Rev. H. Costley-White in his Old Testament History. Wise and necessary omissions in this work make it more possible to deal with Old Testament History, in the words of the Authorised Version, than if the Bible were used as a single volume. Then, “each period is illustrated by reference to contemporary literature (e.g., Prophets and Psalms and monuments).” Again, “Brief historical explanations and general commentary are inserted in their proper places.” For example, after Genesis iii, we read, as an introduction to the story of Cain and Abel,—