Must not make Blundering Efforts.—I venture to ask you to look, for once, at these divine mysteries from the same philosophical standpoint we have taken up in regarding all the capabilities and functions of the child, partly, because it is instructive to see how the mysteries of the religious life appear when it is looked at from without its own sphere; partly, because I wish to rise by unbroken steps to the supreme function of the parent in the education of his child. For here the similitude of the bee and the apple tree fails. The parent must not make blundering, witless efforts: as this is the highest duty imposed upon him, it is also the most delicate; and he will have infinite need of faith and prayer, tact and discretion, humility, gentleness, love, and sound judgment, if he would present his child to God, and the thought of God to the soul of his child.
God presented to Children as an Exactor and a Punisher.—“If we think of God as an exactor and not a giver,” it has been well said, “exactors and not givers shall we become.” Yet is not this the light in which God is most commonly set before the children—a Pharaoh demanding his tale of bricks, bricks of good behaviour and right-doing? Do not parents deliberately present God as an exactor, to back up the feebleness of their own government; and do they not freely utter, on the part of God, threats they would be unwilling to utter on their own part? Again, what child has not heard from his nurse this, delivered with much energy, ‘God does not love you, you naughty boy! He will send you to the bad place!’ And these two thoughts of God, as an exactor and a punisher, make up, often enough, all the idea the poor child gets of his Father in heaven. What fruit can come of this but aversion, the turning away of the child from the face of his Father? What if, instead, were given to him the thought well expressed in the words, “The all-forgiving gentleness of God”?
Parents must select Inspiring Ideas.—These are but two of many deterrent thoughts of God commonly presented to the tender soul; and the mother, who realises that the heart of her child may be irrevocably turned against God by the ideas of Him imbibed in the nursery, will feel the necessity for grave and careful thought, and definite resolve, as to what teaching her child shall receive on this momentous subject. She will most likely forbid any mention of the Divine Name to the children, except by their parents, explaining at the same time that she does so because she cares so much that her children should get none but right thoughts on this great matter. It is better that children should receive a few vital ideas that their souls may grow upon than a great deal of indefinite teaching.
We must Teach only what we Know.—How to select these few quickening thoughts of the infinite God? The selection is not so difficult to make as would appear at first sight. In the first place, we must teach that which we know, know by the life of the soul, not with any mere knowledge of the mind. Now, of the vast mass of the doctrines and the precepts of religion, we shall find that there are only a few vital truths that we have so taken into our being that we live upon them—this person, these; that person, those; some of us, not more than a single one. One or more, these are the truths we must teach the children, because these will come straight out of our hearts with the enthusiasm of conviction which rarely fails to carry its own idea into the spiritual life of another. There is no more fruitful source of what it is hardly too much to call infant infidelity than the unreal dead words which are poured upon children about the best things, with an artificial solemnity of tone and manner intended to make up for the want of living meaning in the words. Let the parent who only knows one thing from above teach his child that one; more will come to him by the time the child is ready for more.
Fitting and Vital Ideas.—Again, there are some ideas of the spiritual life more proper than others to the life and needs of the child. Thus, Christ the Joy-giver is more to him than Christ the Consoler.
And there are some few ideas which are as the daily bread of the soul, without which life and growth are impossible. All other teaching may be deferred until the child’s needs bring him to it; but whoever sends his child out into life without these vital ideas of the spiritual life, sends him forth with a dormant soul, however well-instructed he may be in theology.
The Knowledge of God distinct from Morality.—Again, the knowledge of God is distinct from morality, or what the children call ‘being good,’ though ‘being good’ follows from that knowledge. But let these come in their right order. Do not bepreach the child to weariness about ‘being good’ as what he owes to God, without letting in upon him first a little of that knowledge which shall make him good.
We are no longer suffering from an embarrassment of riches; these limitations shut out so much of the ordinary teaching about divine things that the question becomes rather, What shall we teach? than, How shall we choose?
The Times and the Manner of Religious Instruction.—The next considerations that will press upon the mother are of the times, and the manner, of this teaching in the things of God. It is better that these teachings be rare and precious, than too frequent and slightly valued; better not at all, than that the child should be surfeited with the mere sight of spiritual food, rudely served. At the same time, he must be built up in the faith, and his lessons must be regular and progressive; and here everything depends upon the tact of the mother. Spiritual teaching, like the wafted odour of flowers, should depend on which way the wind blows. Every now and then there occurs a holy moment, felt to be holy by mother and child, when the two are together—that is the moment for some deeply felt and softly spoken word about God, such as the occasion gives rise to. Few words need be said, no exhortation at all; just the flash of conviction from the soul of the mother to the soul of the child. Is ‘Our Father’ the thought thus laid upon the child’s soul? There will be, perhaps, no more than a sympathetic meeting of eyes hereafter, between mother and child, over a thousand showings forth of ‘Our Father’s’ love; but the idea is growing, becoming part of the child’s spiritual life. This is all: no routine of spiritual teaching; a dread of many words, which are apt to smother the fire of the sacred life; much self-restraint shown in the allowing of seeming opportunities to pass; and all the time, earnest purpose of heart, and a definite scheme for the building up of the child in the faith. It need not be added that, to make another use of our Lord’s words, “this kind cometh forth only by prayer.” It is as the mother gets wisdom liberally from above, that she will be enabled for this divine task.
The Reading of the Bible.—A word about the reading of the Bible. I think we make a mistake in burying the text under our endless comments and applications. Also, I doubt if the picking out of individual verses, and grinding these into the child until they cease to have any meaning for him, is anything but a hindrance to the spiritual life. The Word is full of vital force, capable of applying itself. A seed, light as thistledown, wafted into the child’s soul, will take root downwards and bear fruit upwards. What is required of us is, that we should implant a love of the Word; that the most delightful moments of the child’s day should be those in which his mother reads for him, with sweet sympathy and holy gladness in voice and eyes, the beautiful stories of the Bible; and now and then in the reading will occur one of those convictions, passing from the soul of the mother to the soul of the child, in which is the life of the Spirit. Let the child grow, so that,