Relation of dogmatics to ethics.Emotion and action must be the expression of an intelligent belief. “He that cometh to God must believe that He is, and that He is a rewarder of them that seek Him.” We ought to offer the noblest gifts we can—a “reasonable service,” a devotion of heart, which rests upon the truest conception we can form; in the highest of all subjects there should be that clearness of apprehension, that strong conviction, which is necessary, if any truth is to become a practical power. We are so made that we must, if we think at all, theorise, and our acts will depend on our theories; no student of history can doubt this. Our sanitarians have found that we may teach the poor about the value of cleanliness and fresh air, but not until they understand the breathing functions do they act upon it.
So in deeper things, it is ideas that govern the world. When the Apostle would teach the most practical truths of family life and social virtue, he began with the great doctrines of the indwelling Divine life, of our brotherhood in Christ, of our citizenship in a spiritual Kingdom, extending far beyond the regions of sense. We must found Christian teaching upon definite beliefs accepted and felt to be true by the highest reason. We must not be satisfied with cultivating the affections only. There must be something more than an “enthusiasm of humanity,” something which can embrace and fulfil it, else it will blaze up like a bonfire, but soon die down, smothered under the ashes of pessimism. None of our faculties can be isolated from the others; each acts and reacts on each, the thought stimulating emotion, emotions quickening thought, and the life acting and reacting upon both. Ethics springs from dogmatics.
What do we mean by religion? Our age has been fertile in definitions. May we not say it is the power by which we enter into conscious personal relation with the One, the Eternal, the Father of all?
Religion as related to science and philosophy.Though it may be truly said that all knowledge of Nature is knowledge of God, we feel that there is a difference between the teaching of science and the teaching of religion—a distinction between the knowledge of a thing, or an act, which we may know objectively, and the knowledge of a person whom we know subjectively. We might know all the movements of a machine, but we never speak of knowing a machine. It is possible to know the works of God, and not know Him. It is personal sympathetic knowledge which is the chief factor in the education of character—the humanities are educative in a different sense from mathematics and natural science. It is this personal relation to God with which religious teaching has to do; its true end is to draw us into sympathy with the All-Good.
Two things I would here insist on which are sometimes overlooked. 1st. The child knows persons before things, and in the earliest exercises of will-power, it is the will of another that rules his will. 2nd. Through obedience to the higher intelligence, and trust in the love of another, the child is enabled to acquire right habits.
Fröbel’s religious teaching is very beautiful, but he brings out less clearly than Rosmini the priority of the personal; if Nature speaks to a child of the All-Father, it is because he knows that all has to come to him through persons, it is only much later that forces can be hypostatised, and power, justice, spoken of apart from a person; though this is, as Lotze has specially insisted, as inconceivable as is quality without substance—attribute without subject.
Piety in its double sense.First in the old sense of the word the child “worships” his parents and those to whom he looks up, he is miserable when he feels the displeasure of those with whom he is in sympathy, and their approbation is the sunshine of his soul; thus is he early led to think of the Father, to whom he and his parents owe all things, to whom they speak in prayer and whose unseen presence they feel.
Hymns then and prayers, which express the feelings of a child to a father, or the love to Jesus, and the desire to be like Him, are suitable; such as give rather the consciousness of a penitent reprobate, are sometimes heard at children’s missions, to the great sorrow of those who know how dangerous it is to play with the emotions and to excite terrors.
Consciousness and self-consciousness.We must consider first that the conscious life is only gradually developed; perceptions must become apperceptions by the controlling power of attention; very gradual is the dawn of consciousness, marked as Rosmini thinks by the first smile. So too there is an epoch at which self-consciousness seems to awaken. Maurice and other philosophers have marked the dawn of it by the use of the personal pronoun.
The baby new to earth and sky,