V ■JOFPUMJ^ APR 17 1918 BV 1475 .S6 Sneath, Elias Hershey, 185 1935. Religious training in the RELIGIOUS TRAINING IN THE SCHOOL AND HOME THE MACMILLAN COMPANY NEW YORK • BOSTON • CHICAGO • DALLAS ATLANTA • SAN FRANCISCO MACMILLAN & CO., Limited LONDON • BOMBAY • CALCUTTA MELBOURNE THE MACMILLAN CO. OF CANADA, Ltd. TORONTO RELIGIOUS TRAINING IN THE SCHOOL AND HOME A MANUAL FOR TEACHERS AND PARENTS APR 17 1918 •• BY E. HERSHEY SNEATH Ph.D., LL.D. PROFESSOR OF THE PHILOSOPHY OF RELIGION AND RELIGIOUS EDUCATION, YALE UNIVERSITY GEORGE HODGES D.D., D.C.L. DEAN OF THE EPISCOPAL THEOLOGICAL SCHOOL, CAMBRIDGE HENRY HALLAM TWEEDY M.A. PROFESSOR OF PRACTICAL THEOLOGY, YALE UNIVERSITY THE MACMILLAN COMPANY 1917 All rights reserved Copyright, 1917, By THE MACMILLAN COMPANY Set up and electrotyped. Published, September. 1917. PREFACE The aim of this book is to supply teachers and parents with a handbook for moral and religious training in the school and home. It has been written in connection with the preparation of The Golden Rule Series — six books embodying a graded system of moral instruction (Sneath, Hodges and Stevens), and The King's Highway Series — eight books em- bodying a graded system of moral and religious in- struction (Sneath, Hodges and Tweedy). This Manual is based on a similar one — Moral Train- ing in the School and Home (Sneath and Hodges). However, six new chapters have been added, certain portions omitted, and the remaining material revised, readjusted, and thoroughly adapted to religious in- struction. The book may be used either independ- ently of, or in connection with, The King's Highway Series. The authors earnestly hope that the Manual may be of genuine service to teachers and parents. E. Hershey Sneath. George Hodges. Henry Hallam Tweedy. CHAPTER I II III IV V VI VII VIII IX X XI XII XIII XIV XV XVI XVII XVIII TABLE OF CONTENTS PAGE Importance of Religious Training in the Home and School l Importance of Religious Training in the Home and School (Continued) . . .15 Aim and Method of Religious Training 35 Aim and Method of Religious Training (Continued) 57 The Bodily Life 7 1 The Bodily Life (Continued) .... 93 The Intellectual Life H5 The Social Life — The Family . . .131 The Social Life — The Family (Contin- ued) *53 The Social Life — The School . . .171 The Social Life — The School (Contin- ued) l8 9 The Social Life — The Community . 207 The Social Life — Relations to Animals 227 The Economic Life 239 The Political Life 2 55 The Esthetic Life 273 EXPRESSIONAL ACTIVITIES 295 Bibliography 3 X 3 The fear of Jehovah is the beginning of wisdom; A good understanding have all they that do his command- ments. — Psalm cxi, 10. My son, if thou wilt receive my words, And lay up my commandments with thee; So as to incline thine ear unto wisdom, And apply thy heart to understanding; Then shalt thou understand the fear of Jehovah, And find the knowledge of God. For Jehovah giveth wisdom; Out of his mouth cometh knowledge and understanding: He layeth up sound wisdom for the upright; He is a shield to them that walk in integrity; That he may guard the paths of justice, And preserve the way of his saints. Then shalt thou understand righteousness and justice, And equity, yea, every good path. — Proverbs ii, 1-2, 5-9. And this is life eternal, that they should know thee the only true God, and him whom thou didst send, even Jesus Christ. — John xvii, 3. Till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a full-grown man, unto the measure of the stature of the fulness of Christ. — Ephesians iv, 13. RELIGIOUS TRAINING CHAPTER I IMPORTANCE OF RELIGIOUS TRAINING IN THE HOME AND SCHOOL A precursor of George Bernard Shaw once de- fined a commonplace as something which everybody knew but which nobody practiced. Such an ironical statement is perilously like a truth which deserves to be arrested for splurging around in the garments of mendacity. But it at least attracts our attention — stabs us wide awake, in the phrase of Stevenson — and stimulates us to re-state and evaluate the experience. Such a commonplace is the indubitable fact that in morals and religion we touch humanity's supreme values. Everybody knows this, agnostic and sensu- alist as well as ethical culturist and devout Christian; but as for the practice of the principles involved, that seems to be the self-appointed task, if not of nobody, at least of the select few. [The wise student of history and of life recognises that upon these depend ultimately the health and happiness of the individual and of society. Our Puritan fathers brought out the full spectrum of the truth by passing 2 RELIGIOUS TRAINING it through the old homiletical prism whose facets were labeled " body, mind and spirit," showing the effect that morals and religion have upon each of these. Immorality and irreligion are the greatest of cheats and robbers. They wreck the body, ruin the mind, and rob the spirit. They wheedle men and nations out of their divine birthright and filch from them their dearest and most precious possessions. A man who juggles with right and wrong pays as certain a penalty as his fellow who violates the laws of health. He may be as unconscious of this for a time as the eater of arsenic; but if he follows vice as persistently and enthusiastically as the great and the good have followed virtue, the universe is so constructed that it summarily denies him the right to live. " The wages of sin is death." As for religion, the man who allows this to atrophy in his nature — for the capacity was originally there, — takes his place voluntarily with earth's spiritual paupers and cripples. That " the fruit of the Spirit is love, joy, peace, longsuffering, goodness, faithful- ness, meekness, self-control " is the testimony of the past and the experience of the present. To neglect religion is to lose the " life that is life indeed." And what is true of the individual is true of na- tions. The prosperity and happiness of a people depend not only upon its material wealth but upon the moral and religious principles involved in the creation and distribution of that wealth. Japan, with its low standard of popular morality, has been IMPORTANCE OF TRAINING 3 described as a nation in search of a religion. Three striking testimonies in regard to the greatest national need were given within recent years. Count Okuma, the Premier as well as the founder and head of the liberal party, said at the dedication of a Chinese Y. M. C. A. dormitory: " The fatal defect in the teaching of the great sages of Japan and China is that, while they deal with virtue and morals, they do not sufficiently dwell on the spiritual nature of man; and any nation that neglects the spiritual, though it may flourish for a time, must eventually decay. The origin of modern civilisation is to be found in the teachings of the sage of Judea, by whom alone the necessary moral dynamic is supplied." Another distinguished statesman, the Honourable S. Ebara, when Chairman of the House Committee, de- clared in a recent address: " The greatest need of Japan is said to be economic development; but the basis of economic development is confidence, and con- fidence will only come as the fruit of moral and re- ligious education, based upon Christianity. Our need is Christian character, based on Christian edu- cation." A statement in a letter from the Vice-Presi- dent of the Chamber of Commerce of Kobe read at the dedication of the new Y. M. C. A. building in that city is also worth recording. " Religion," he writes, " is the life of our country. Without re- ligious education strong men will not grow up, inter- national peace will not be possible, and pure, honest government will not exist." These are strong 4 RELIGIOUS TRAINING words; but the testimony can be paralleled in the ex- perience of social and political leaders in every land. A second commonplace is that all progress in morals and religion depends chiefly upon the train- ing of the children. Here again many proclaim the truth, and multitudes nod their heads in drowsy orthodoxy under the preaching. Yet the plain fact is that it is just along these lines that the popular education is most deficient. Only in comparatively recent times have our educational forces begun to grapple with the problems rising out of the moral and religious development of the child. All knew that to find the greatest thing in the world we need go no farther than the nursery and the schoolroom. President G. Stanley Hall confesses that to him there is but one thing more awful than Kant's starry heavens — the body and soul of a child. We recog- nise that moral and religious direction is specially de- termined in childhood. That is the period of great- est plasticity when the deepest and most lasting im- pressions can be made. The possibilities of the fu- ture are being ripened or blasted. We are growing tall, straight New England pines or gnarled Japa- nese dwarfs, normal specimens of beauty or hideous freaks. It is, moreover, the great habit-forming period. The time to fight the battle of adolescence is not in the teens only.- The critical period was long ago in childhood; and when most parents and teachers face the struggle, the battle has already been lost or won. A Jewish father once brought IMPORTANCE OF TRAINING 5 his boy to a Christian school in lower New York, because he could there obtain better training. " Are you not afraid that your boy will become a Chris- tian? " asked the teacher. " Not at all," replied the father. " I have had that boy for ten years. Now see what you can do ! " The Jesuits have learned the same truth and practise it enthusiastically. Yet in the light of these indubitable facts how lament- ably inadequate is the moral and religious training given in most homes and schools! Sometimes it is entirely neglected; sometimes it is ignorantly bungled; and sometimes in our so-called best families the training all unconsciously given is the weakest and the worst. The pity of it is that in all such training the normal child is by his very nature on our side. If there is a grain of truth in the old doctrine of inherited sin, there is more truth than Wordsworth intended in his " Ode to Immortality." For heaven does lie about us in our infancy. The child recognises and instinct- ively admires the beauty of goodness. In normal instances that admiration dominates his manhood. Mephistopheles could not induce Faust to admit that evil was good, and it was upon this fact partly that his ultimate redemption rested. A boy may be taught to lie and to steal and to feel that these are clever; but it would be a difficult task to make him be- lieve that this course of action is better than that which is characterised by truth and honesty, when he has once visioned the latter and experienced the re- 6 RELIGIOUS TRAINING suits of both. The child, moreover, as Professor Ladd and other students affirm, " is naturally and normally, in manifold and subtle ways, not only ca- pable of being religious but bound to be religious." He trusts, worships, confesses, believeth all things, hopeth all things, and fortunately manages often to thrive in spite of the fact that his irreligious or non- religious parents and teachers cause him to suffer as one that endureth all things. In brief, human na- ture itself contains > i— 1 1— i i— 1 1— i >> >> >> >> >> > > >> >> bfl -T3 3 « 2 "^ |.ss« s i i I If C w; C fcT^ V *■> tn 3 >> -t-> +j <» ."£ «tf 3 ™ QJ CO « 6 ft"S — 3 > 3 «H _* iw 1 yj *— v- — to *-< »* v ' ^Xi- (vg tl c qj w 5 u 0) § ^a = £2*2 r ' i Ad? §•= . -° 5 I bfl'tt ." c c -a c -£^-S G "5 O* cj fl'^.S IU U p u n ■M u G G S w c "° 2 rt ."2 ia rt 2 3 m « g .22 «£ t_ tn c ■ « >, G a en * *n^O ii2 RELIGIOUS TRAINING In her efforts to establish pupils in the virtues of the bodily life by means of the indirect method, the teacher will find the following stories and other se- lections helpful : ° The Doctor and Charlie Daniels," " Work," " Betty's Garden Party," " Miss Kate's Mottoes," and " A Boy Who Saved a Soldier," from The Way of the Green Pastures, The King's Highway Series. (The Macmillan Company, New York, 19 16.) " The Pig Brother," " Cleanliness," " Billy's Best Friends Punish Him," " The Man at the Helm," " A Song from the Suds," " A Shepherd Boy and a Giant," " The Boy Who Works," and " How the King Was Cured," from The Way of the Rivers, The King's Highway Series. " The Golden Boy," " The Second Match," and " Tom Coward," from The Way of the Hills, The King's High- way Series. " The Legend of St. George," " The Loss of the Drake," " Thora, an Orkney Girl," and " How to Keep Well," from The Way of the Mountains, The King's Highway Series. " A Rill from the Town Pump," " The House We Live In," and " Walking in the Open Air," from The Way of the Stars, The King's Highway Series. " The Story of a Poet and Story Writer," " Cyrus and His Grandfather," and " A Fight with a Demon," from The Way of the King's Gardens, The King's Highway Series. 11 The Story of the Peasant Poet," " John Barleycorn," " A Costly Weed," and " Everybody's Enemy," from The Way of the King's Palace, The King's Highway Series. " Billy, Betty, and Ben as Soldiers," " When Betty Closed the Windows," "A Brave Boy," "The Prince and the Lions," and " Foolish Fear," from The Golden Ladder Book, THE BODILY LIFE 113 Golden Rule Series. (The Macmillan Company, New York, 1913). " The Invaded City," " Feigned Courage," " The Wolf and the Fox," " Tending the Furnace," " The Camel's Nose," " A Brave Scot," " Red Stars and Black," " The School Picnic," and " The Greedy Antelope," from The Golden Path Book, Golden Rule Series. " The Choice of Hercules," from The Golden Door Book, Golden Rule Series. "The Apostle of the Lepers," and "Billy's Football Team," from The Golden Key Book, Golden Rule Series. " Father William," " Billy's Prize Essay," " The Disen- thralled," and " The Priest and the Mulberry Tree," from The Golden Word Book, Golden Rule Series. " The Loss of the Oceans Pride" " A Bard's Epitaph," and " The Boy and the Cigarette," from The Golden Deed Book, Golden Rule Series. " Three Ways to Build a House," from Tales of Laughter, by Kate Douglas Wiggin and Nora Archibald Smith. " The Little Coward," by Ann and Jane Taylor. Charles Kingsley's Water Babies, Chapter I. " The In- fluence of a Clean Face," by Thomas DeWitt Talmadge, in Prose Every Child Should Know, edited by Mary E. Burt. 11 The Little Bat who wouldn't go to Bed," from Among the Forest People, by Clara D. Pierson. " The Rat and the Oyster," from Talking Beasts, by Kate Douglas Wiggin and Nora Archibald Smith. The Story of King Arthur, from Bulfinch's Age of Chivalry. " Friends and Foes," from Down to the Sea, by Wilfred T. Grenfell. " Looking out for the Men Ashore," from The Harvest of the Sea, by Wilfred T. Grenfell. " Circe's Palace," from Hawthorne's Tanglewood Tales. " Why He Failed," from Stepping Stones to Manhood, by William P. Pearce. Apply thy heart unto instruction, And thine ears to the words of knowledge. — Proverbs xxiii, 12. Let each man prove his own work. — Galatians vi, 4. Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken away even that which he thinketh he hath. — Luke viii, 18. He that endureth to the end, the same shall be saved. — Matthew x, 22. Let patience have its perfect work. — James i, 4. And ye shall know the truth, and the truth shall make you free. — John viii, 32. So teach us to number our days, That we may get us a heart of wisdom. — Psalm xc, 12. Lord, let me make this rule To think of life as school, And try my best To stand each test, And do my work, And nothing shirk. — Maltbie Davenport Babcock. CHAPTER VII THE INTELLECTUAL LIFE The child is a rational being with capacities to know. It is his duty to acquire knowledge. It is a duty that he owes to himself as well as to others. According to Professor Adler, the teacher can best lead him to a recognition of this duty by showing him that knowledge is a means to nearly all the ends at which men aim. This, he says, might be illus- trated first by calling attention to the mere material ends of life; how in the effort to provide for our most immediate wants, such as those of the body, the man of knowledge has the advantage over the man of ignorance. He who knows how to do things suc- ceeds where he who is ignorant fails. The child in the upper grades at least is sufficiently self-centred to appreciate that which will prove an advantage to himself in the struggle for existence awaiting him; hence it is well to emphasise the advantages of knowl- edge and the handicaps of ignorance. But gradually the higher interests of the child can be appealed to — the social interests. Knowledge is a means to social recognition and position. The child soon learns that he is not to be merely a bread- "5 n6 RELIGIOUS TRAINING winner; that other possibilities are open to him by virtue of his social nature. As he matures he grows sensitive to social appreciation, and he finds that knowledge is a means to social esteem and distinc- tion. Ignorance is usually rewarded with contempt, or at best with a pity that humiliates its object. Furthermore, at an age when the child is in the upper grades of school, he begins to realise, in a more or less pronounced manner, some at least of the joys of knowledge — joys that constitute in themselves a sufficient reward for the labour of ac- quiring it. And, finally, as he approaches middle adolescence, when the altruism of his nature is very manifest, the service that knowledge will enable him to render to others can be used as an appeal to en- courage him to serious effort in its acquisition. 1 In short, the more the child can be made to realise the truth of Bacon's famous maxim: Knowledge is Power — power which makes in every way for the highest self-realisation, both of the individual and society — the more will he take a moral attitude toward its acquisition. In the acquisition of knowledge certain habits of will and forms of conduct are necessary for the best results. When viewed from the moral standpoint they become virtues. It is the function of those who teach elementary morals to establish the pupil in these virtues. To this end, we must know what they 1 Compare Adler, The Moral Instruction of Children, New York, 1901, pp. 182-184. THE INTELLECTUAL LIFE 117 are, something about their nature, and how they can best be developed in the child. The first virtue which naturally suggests itself is industry. Nothing of consequence to the intellectual life can be accomplished without this cardinal virtue. Earnest and systematic application of the intellectual powers to the attainment of knowledge is essential to success. It is very important that we should begin at the outset to develop in the child the power of systematic and steady application as against sporadic effort. And, in doing this, a funda- mental law of the mind will greatly assist us in our work. This law is the law of human interest. This interest must be maintained and increased. It must be converted into voluntary interest. If we can gen- uinely interest the child in the subject with which we desire him to be concerned, industry will follow naturally. This is a psychological law which we must recognise, and so far as we ignore it our efforts will not prove fruitful. To develop such interest it is necessary to make the lesson attractive; it must be in some manner pleasing. Now if the matter of in- dustry is to be brought before the child as a moral obligation, it should be presented here also in an in- teresting manner. The advantages and rewards of industry, and the disadvantages and penalties of in- dolence, as mentioned above, should be brought to his attention in a manner that will appeal to the child, and no better method can be adopted than the story method. Children delight in stories of achievement, n8 RELIGIOUS TRAINING and to read or tell stories of rewarded labour and of punished indolence on the part of children will not fail to interest them and tends to lead them to practice this prime virtue of the intellectual life. A second important virtue of the intellectual life is accuracy. Accurate perception, accurate memoris- ing, accurate thinking, accurate reasoning, and accu- rate speaking are necessary for the best intellectual development. If one of the ends of such develop- ment is knowledge of the truth, such accuracy, of course, is an essential condition. This matter should be made, as far as possible, not merely an intellectual obligation with the pupil, but a moral obligation as well. It is a matter of honesty with himself and honesty with others. It is not a matter of moral in- difference. Indeed we will find that training the child in intellectual accuracy, or indulgence in intel- lectual inaccuracy, will have an important influence on his moral nature. Intellectual accuracy is closely related to truthfulness and honesty; and intellectual inaccuracy is closely related to falsehood and dis- honesty. But how shall this virtue of accuracy be cultivated? We should call attention to the serious consequences of inaccuracy by having the child read some story of real life, such as the wreck of a railroad train, with its loss of life, due to the inaccuracy of the man who framed the time schedule, or to the inaccuracy of a telegraph operator, or of a train despatcher. Or, a story involving serious loss in financial matters, due THE INTELLECTUAL LIFE 119 to inaccurate calculation, may be used. Or, to bring the subject closer home, a story of the loss of a school prize because of inaccurate work. The rewards and honours of accuracy must be emphasised in a similar manner. With older children the importance of ac- curacy should be especially dwelt upon; for, since the large majority of them enter upon their vocational life after leaving the elementary schools, the signifi- cance of intellectual accuracy in all industrial and commercial life can be presented at this time with ex- cellent effect. The primary aim of intellectual de- velopment is the acquisition of knowledge, and inac- curate knowledge is a paradox. It is not knowledge at all, it makes against knowledge. Error is the result of inaccuracy, and error is a serious intellectual evil which is often closely related to moral evil. In dealing with inaccuracy it will be found that it is often due to another evil, namely, carelessness. In some respects, indeed, it is a form of carelessness. Such carelessness easily becomes habitual and should be vigorously taken in hand. It should be corrected, not merely as an intellectual expediency, but as a moral obligation as well. Thoroughness, though closely related to accuracy, differs from it. One may be accurate as far as he pursues a subject and yet not be thorough in dealing with it. Thoroughness leads to mastery of a sub- ject, and is a prime virtue of the intellectual life. The child should be taught to master his lessons. If he be once convinced that knowledge is power, 120 RELIGIOUS TRAINING as explained above, it is easy to show him that thorough knowledge is still greater power; it will be easier to lead him to an appreciation of the moral attitude toward this intellectual quality, and he will soon see the value and obligation of thoroughness as a virtue, and the evil consequences of its opposite. According to the old adage : " What is worth doing at all is worth doing well "; and if the child sees the advantage of so doing, and the disadvantages of the opposite, our task of cultivating this virtue will be greatly lightened. Well-selected stories will assist greatly in accomplishing this end. Perseverance is another requisite in the intellectual life. The child is often easily discouraged. Fre- quently the task is hard, or it is more or less unpleas- ant, and it requires persistent effort to accomplish it. " He that endureth to the end, the same shall be saved " * is as true intellectually as it is spiritually. To develop a spirit of perseverance is part of our work as teachers of elementary morals. To strengthen the child's resolution to conquer difficul- ties, to overcome obstacles, this is part of our office. He should be encouraged to persist by calling his at- tention to the delights of triumph, the glory of vic- tory, the rewards of success. " To the persevering mortal the blessed Immortals are swift," says Zoro- aster. But not only do the Immortals honour him, but mortals also bestow on him their approval and esteem. These are among the sweetest rewards of 1 Matthew x, 22. THE INTELLECTUAL LIFE 121 perseverance, and the child will be influenced by them. The moral aspects of perseverance will soon be perceived by him under such circumstances. Splendid examples of men, women, and children who have succeeded through perseverance, not only in the intellectual but also in other spheres of human activ- ity, are available for the development of this virtue. Patience is necessary for persistence as well as for the realisation of other intellectual virtues. This virtue, which the New Testament writers commend so highly, in the pursuit of the spiritual calling, is a princely virtue in our intellectual pursuits. Michael Angelo once said that genius is infinite capacity for taking pains. Some capacity for taking pains is nec- essary for any genuine intellectual work, and this means that we must have patience. In the child's desire to realise immediate results he often grows impatient. He does not like to bother with the means, time, and effort necessary to accomplish his task. A short cut is his preference. But a short cut to the goal is often impossible, and the child must be developed in patience with slow progress and in dealing with hard and sometimes not altogether agreeable tasks. Here again, in endeavouring to cultivate a moral attitude toward this important requisite in the intellectual life, we must have due regard to the child's interests. If we can pleasantly relate this virtue to his work by pointing out its bear- ings on the interests which he highly prizes, and the interests which, in his further development, he will 122 RELIGIOUS TRAINING prize still more, then he will respond more readily to the demands for patience which his immediate work makes upon him. It is, of course, very impor- tant that the parent and teacher be on their guard in trying to establish children in the virtue of patience. There is a strong temptation to become impatient with the child's impatience. To learn to wait is difficult for the child and it is difficult for the parent and teacher to wait for the child to acquire this virtue. In dealing with this virtue self-discipline is demanded of those in charge of the training of the young. One must rule one's own spirit if he would be success- ful in helping children to rule their's. Parents prob- ably err here more frequently than teachers. Com- monplace as may be the exhortation about the power of example, parents and teachers should remind themselves over and over again that they should be models of patience. If they fail to prove such models, they will soon become aware of the truth of Locke's words: "111 patterns are sure to be fol- lowed more than good rules." If we can re-enforce the lesson of patience illustrated in a good story by the example of patience illustrated in the life of parent or teacher the lesson becomes more than doubly effective. Where the vice abounds such teaching will be transforming in its power. Self-reliance will be recognised at once as another virtue of paramount importance in developing the intellectual life. Childhood is a period of depend- ence, and from birth, for many years, the child is THE INTELLECTUAL LIFE 123 largely dependent upon others for much that con- cerns his fundamental interests. This develops a tendency to rely upon others in matters in which he is capable of helping himself. It is not to be won- dered at, therefore, that in the difficulties which he encounters in school in his efforts at self-develop- ment, under the guidance of the teacher, when he confronts a difficult task that he should resort to the teacher, or to his more proficient schoolmates, or to his parents, for help. This tendency is so marked and widespread among children that its correction becomes a serious problem. No child should be al- lowed to go through school constantly leaning on others for support. If there be no other way of cur- ing him of his dependence, he should be shamed out of it if possible. Self-reliance is such a necessary virtue that the parent and teacher can afford to put forth special effort to cultivate it in the child. We can largely measure the individual's success or failure in every walk of life by means of this virtue. " Wel- come evermore to gods and men is the self-helping man. For him all doors are flung wide. Him all tongues greet, all honours crown, all eyes follow with desire." These words of Emerson are not really extravagant, and in teaching the child to form the habit of self-reliance we should show him that they are true. Especially in the upper grades a presenta- tion of the virtue illustrated in the lives of self-re- liant men and women, not only in intellectual pur- suits, but in others also, cannot fail to have a salutary 124 RELIGIOUS TRAINING effect. Short biographical sketches of such men and women will prove very effective. Love of truth is a virtue that ought to be devel- oped in all. It pertains more especially to more ma- ture years than to those with which we are dealing. However, even here, and especially in the upper grades, it might be fittingly dealt with. Children are partisans and dogmatists. Their partisanship is strong, and their dogmatism instinctive and naive. Attention should be called to the dangers of our in- tellectual life of prejudice and unwarranted assump- tion. It can be shown how this frequently leads us into error, which of course is opposed to one of the chief ends we aim at in intellectual development, namely, the knowledge of the truth. Prejudice, even in the child, is often so subtle that it is not an easy vice to deal with; but the fact that it exists more or less in all should not be overlooked, and it is well to treat of it, not merely as an intellectual fault, but also as a moral fault. But finally, knowledge is not an end in itself; it is a means to an end, and the ultimate end is the highest well-being of the individual and society. So that an- other virtue belongs to the intellectual life, and that virtue is wisdom. It is a virtue commended by sages and philosophers. Wisdom is the right use of knowledge, such as will make for the realisation of the highest good. It is not the gift of the gods, but, like other virtues, is an acquisition, a development. It is the result of reflection and discipline. We do THE INTELLECTUAL LIFE 125 not look for much wisdom in the child, for he natu- rally acts with reference to immediate rather than ultimate ends. Wisdom is pre-eminently a virtue of maturer years, and, in its stricter meaning, can hardly be dealt with except with older children. But we can at least teach the child that knowledge is power to be used for worthy ends — for such good ends as pertain to the bodily, social, moral, and spiritual wel- fare of himself and society; and in doing this we must, of course, represent these ends in the most con- crete manner possible, and in accordance with inter- ests as they bear on his life at the particular period with which we are dealing. Examples of wise and foolish action should be used in dealing with this virtue and its opposite. Of all the institutions that have to do with child- life the school is the one primarily in charge of his intellectual training. Hence a great responsibility with reference to the development of these virtues rests upon the teacher. Of course much is done by way of training the child in the intellectual virtues in connection with the regular work of the school. But this should be supplemented by systematic instruction according to the story method. Parents also should appreciate their part in this responsibility. They, too, should encourage the child to cultivate the vir- tues of industry, accuracy, thoroughness, persever- ance, patience, self-reliance, love of truth, and wis- dom. They condition his intellectual progress, and he should be taught to develop a moral attitude 126 RELIGIOUS TRAINING toward his school work. Co-operation between par- ent and teacher is highly desirable in establishing the child in the virtues of the intellectual life. In dealing with these virtues and the corresponding vices the following graded scheme will be found helpful : Virtues Grade i. Industry I H m rv V VI 2. Accuracy I n m iv V VI 3. Thoroughness I II HI IV V VI A PerseveranrP $ a ' In a hard task 4. Perseverance { b Jn an unpleasant m Iy y yi task (a. With slow progress 5. Patience { b. In hard work III IV V VI [ c. In unpleasant work 6. Self-reliance III iv V VI 7. Love of truth and knowledge VII VIII 8. Wisdom — right use of knowledge VII VIII Vices Grade 1. Indolence I II III IV V VI 2. Inaccuracy I II HI IV V VI 3 . Superficiality {* $j£^ ing ?nd notI „ m Iy y yI understanding 4. Instability — lack of perseverance III IV V VI f a. With slow progress 5. Impatience { b. In hard work [ c. In unpleasant work III IV V VI 6. Undue dependence upon others III IV V VI 7. Prejudice \ f ^judging I b. Seeing what we want to see, and not the facts — bias VII VIII 8. Foolishness — wrong use of knowledge VII VIII The following list of stories and selections will be found helpful in this connection: THE INTELLECTUAL LIFE 127 " How Rex Did His Best," " A Song of School," " The Hard Lesson," " Going to School," " An Emperor in School," " The Story of Richard Whittington," and " The Fun of Not Going to School," from The Way of the Green Pastures. "A Mother's Story," "How the Birds Build Their Nests," " The Courage Country," " The Story of Daniel," and " The Jack-O'-Lantern," from The Way of the Rivers. " The Golden Boy," " The Water Lily," " The Second Match," and "Tom Coward," from The Way of the Bills. " The Venerable Bede," " Field Teachers," and " Find a Way or Make It," from The Way of the Mountains. "The Merchant," "Franklin's Boyhood," and "Little Dafrydowndilly," from The Way of the Stars. " An Ambitious Youth," " A Truth Seeker," and " The Great Reformer," from The Way of the King's Gardens. " A Great American — A Man of Wisdom," " The Fa- mous Rugby Master," and " A Lover of Knowledge," from The Way of the King's Palace. " To Mother Fairie," " The Cat and the Fox," " Daffy- down-Dilly," " How Audubon Came to Know About Birds," " The Ant and the Cricket," " Climbing Alone," " Work," " The Little Spider's First Web," " Little by Little," and " The Story of a Sea Gull," from The Golden Ladder Book. " The Black Prince at the Battle of Crecy," " The Village Blacksmith," " The Snail and the Rose Tree," " The Cadmus of the Blind," " The Builders," " Haarlem's Boy Hero," " Waste Not, Want Not," " Blunder," and " Sir Lark and King Sun," from The Golden Path Book. " The School Children's Friend," " The Waste Collector," " Ben Franklin's Wharf," " Columbus," " The Ants and the Grasshopper," " Industry of Animals," " Napoleon and the Alps," " Arachne, the Boastful," " A Scottish Champion," 128 RELIGIOUS TRAINING " Buckwheat," " Pietro da Gortona," and " Miles Standish," from The Golden Door Book. " Louis Pasteur," " Robert Fulton," " The Lion and the Cub," and " Jean Louis Rodolphe Agassiz," from The Golden Key Book. "The Glove and the Lions," "Two Kings," "Lady Clare," and " If I Were a Voice," from The Golden Word Book. " Ozymandias," and " The Great Stone Face," from The Golden Deed Book. 11 The Industrious Mannikins," by Grimm. " The Two Gardens," by Ann Taylor. " The Pot of Gold," from Chil- dren's Classics in Dramatic Form, Book II, by Augusta Stevenson. " The Nail," by Grimm. " The India-rubber Man," from Stories of Great Americans, by Edward Eggles- ton. " The Hill," from The Golden Windows, by Laura E. Richards. " How the Camel Got His Hump," from Just So Stories, by Rudyard Kipling. Grimm's " The Spindle, the Needle, and the Shuttle." " Story of Prometheus, Chapter VII of The Water Babies. " Boots and his Brothers," from Folk Stories and Fables, arranged by Eva March Tappan. i^Esop's " The Hare and the Tortoise." Story of Helen Keller. " The Monkey and the Cat," from The Talking Beasts. " The Boot-black from Ann Street," from James Baldwin's American Book of Golden Deeds. " Chin-Chin Kobakama," from Tales of Laughter. " The King and his Three Sons," in Stories from the Classic Liter- ature of Many Lands, edited by Bertha Palmer. " The Sailor Man," from The Golden Windows. " The Eagles," from William J. Long's Wilderness Ways, p. 104. " A Lin- coln Story," by U. S. Grant, in Prose Every Child Should Know. Longfellow's " Excelsior." " The King and his Hawk," in Fifty Famous Stories Retold, by James Baldwin. THE INTELLECTUAL LIFE 129 " The Brave Martinel," from Charlotte M. Yonge's Book of Golden Deeds. Story of the Doasyoulikes, Chapter VI of The Water Babies. " Prince Vivien and Princess Placida," from An- drew Lang's Green Fairy Book. Story of Sir Thomas Moore. " Lady Eleanor's Mantle," by Nathaniel Haw- thorne. " The Fool's Prayer," by Edward Roland Sill. " The Watering of the Saplings," in Stories from the Classic Literature of Many Lands. Children, obey your parents in the Lord: for this is right. — Ephesians vi, i. Honor thy father and thy mother. — Exodus xx, 12. He that uttereth truth showeth forth righteousness. — Proverbs xii, 17. I hate every false way. — Psalm cxix, 128. Even a child maketh himself known by his doings, Whether his work be pure, and whether it be right. — Proverbs xx, 11. Hatred stirreth up strifes; But love covereth all transgressions. — Proverbs x, 12. Behold, how good and how pleasant it is For brethren to dwell together in unity ! — Psalm cxxxiii, 1. It is more blessed to give than to receive. — Acts xx, 35. He that loveth not his brother whom he hath seen, cannot love God whom he hath not seen. — / John iv, 20. Unselfish living, which is so nearly the sum of moral living, is almost exclusively confined to family life. Here the unselfish life is almost a matter of course. It is this fact which gives the family its importance as a moral institution. — Professor Borden P. Bovrne. CHAPTER VIII THE SOCIAL LIFE THE FAMILY The child is by nature a social being, and, as such, he sustains a variety of relations to others constituted like himself. He is not like the famous Crusoe, alone on an island, working out his destiny regardless of his fellows. He is born into society, and from birth till death he is hemmed in by a network of so- cial relations. All these relations come under the moral ideal, and are subject to moral law. Hence, duties in the social sphere are as manifold and com- plex as social relations themselves. It is in this sphere that he finds his largest field of moral activity. Certain institutions are the outgrowth of our social nature, such as the family, the school, and the com- munity organised under custom and law. The child realises his largest life and his best self through these institutions. With one or more he is in constant in- teraction, and these interactions are governed by moral law. They involve moral obligations. In other words, duty is associated with all family, school, and community life. In treating of morality and religion in the social sphere it is well to follow the natural order. The child is born into the family, and his first interactions 131 132 RELIGIOUS TRAINING are with father and mother, with sister and brother. Certain moral obligations grow out of these relations, the observance of which is absolutely necessary for the best development of the family as well as for the best development of the individual, such as obedience, truthfulness, honesty, kindness, courtesy, love, etc. Indeed, the family could not exist at all without real- ising, to some degree at least, these obligations. The corresponding vices make for its destruction. The family is a great moral institution, and its value for the idealisation or moralisation of society cannot be overestimated. It is here that the indi- vidual learns his first moral lessons, and is thus pre- pared for the larger social and moral life of the school, the community, and the state. It is here, for example, that he first becomes conscious of the exist- ence of laws that govern human action, and is coun- selled and warned to conform to them. For a time the parents' command is law to his will. He learns the lesson of obedience, and when he emerges from the family into the community, he is in a measure prepared to obey the commands of the community which come to him in the form of conventions and customs, and also those of the state, which come to him in the form of statutes or laws. And as obedi- ence to his parents' command gradually takes on more and more of a moral character, the way is pre- pared for the child's recognition of obedience to social custom and to civil and political laws, not merely as a matter of compulsion or necessity, but as THE FAMILY 133 a matter of moral obligation. And what is true of the obligation of obedience is practically true of all other social obligations. The child's moral relations to the family prepare him for his moral relations to society. One of the fundamental virtues growing out of the child's family relations is obedience. The parent is both the natural and legal guardian of the child. As such he is responsible for its well-being. To this end his will becomes law to the child, and it is the child's duty to obey. It is unfortunate that, in the imperfect state of society, the parents' will is, in so many instances, unworthy. Still, until the child reaches a certain age and a certain state of maturity, it is, as a rule, his duty to obey. This age and state hardly occur before the fifteenth year. Hence this virtue may be categorically affirmed in dealing with children. It is absolutely essential to the existence of the home. There could be no home without it. More or less unity and harmony are necessary to con- stitute a home. This means that law must prevail, and the law is the parents' will. Disobedience to it means lawlessness, and gross and constant disobedi- ence means social chaos or anarchy within the pre- cincts of the home, and the defeat of the moral ends which the home should realise. Such filial obedience is an important factor in the child's moral unfolding. It develops self-control, a most essential virtue, as we have already seen in considering the moralisation of the bodily life; and the more worthy the parents' i 3 4 RELIGIOUS TRAINING commands, the sooner is obedience followed by re- spect and reverence for the law and the lawgiver, respect that is highly desirable, and the development of which should become one of the ends aimed at by parent and teacher. Furthermore, as already ob- served, a training in family obedience prepares the child for a larger and more vital obedience in his in- teraction with the school, community, and state. It makes for good citizenship, for the practice and love of social order. So also does it prepare the way for that period of development in youth when the indi- vidual awakens to the consciousness that he is a law- giver unto himself — when, in the maturer exercise of his functions as a moral personality, he evaluates ideals of conduct, and imposes them upon himself as laws to his will. It ought not to be such a difficult matter to secure obedience on the part of the child as it sometimes proves. By virtue of his race connection the child is predisposed to obey. As far back as we can trace the history of man he has existed under some form of organised life, which means that he has been sub- ject to command or law. The child has this back- ground of the race as a kind of inheritance, and there- fore he comes into being with a predisposition to obey. Referring to Dr. Montessori, Dorothy Can- field Fisher says : — " She tells us just as forcibly that the children pre- fer right, orderly, disciplined behaviour to the un- regulated disobedience which we slanderously insist THE FAMILY 135 is their natural taste. As a result of her scientific and unbiased observation of child life she informs us that our usual lack of success in handling the prob- lems of obedience comes because, while we do not expect a child at two or three or even four to have mastered completely even the elements of any other of his activities, we do expect him to have mastered all the complex muscular, nervous, mental, and moral elements involved in the act of obedience to a com- mand from outside his own individuality. " She points out that obedience is evidently a deep- rooted instinct in human nature, since society is founded on obedience. Indeed, on the whole, his- tory seems to show that the average human being has altogether too much native instinct to obey any one who will shout out a command; and that the ad- vance from one bad form of government to another only slightly better is so slow because the mass of grown men are too much given to obeying almost any positive order issued to them. Going back to our surprised recognition of the child as an inheritor of human nature in its entirety, we must admit that obe- dience is almost certainly an instinct latent in chil- dren." 1 Another fundamental virtue of family life is truth- fulness. No family could exist on the basis of a lie. Truth is necessary to hold human society together in any kind of relation that is worth while. Truth in speech, truth in action, " truth in the inward parts," 1 Fisher, A Montessori Mother, New York, 1912, pp. 159, 160. 136 RELIGIOUS TRAINING — these must be developed in the child, and this is no easy task. It is often difficult to determine what is really a lie in the child's conduct. Our moral and religious training ought to rest upon a careful study of the psychology of children's lies. Parents and teachers should study the psychology of fancy as it functions in the child; of illusions, of make-believe, or the tendency to dramatic action so characteristic of children. This will at least save them from what is too often a severe and unjust judgment in regard to the child. 1 They should also carefully consider the pathology of lying, which will increase their char- itableness. But after making all allowance for what may not really be regarded as lying, children do lie in a really ethical sense, and often with amazing ease and unconcern. So that the matter of truth telling, which is so vital to the peace and happiness of the family, should be tactfully but vigorously dealt with. The subject of truthfulness is referred to again in the chapters dealing with the morals of the school and the community. What is said there will apply also to the home. So far as parents and teachers deal with this virtue as it relates to the family, they cannot be too careful. One of the best methods here is the indirect method. Let the children read stories of family life, which bring out the rewards of truthfulness and the penalties of lying, and let the 1 Parents and teachers should read the remarks on children's lies in Sully's Studies in Childhood, New York, 1890, p. 25if., and in Hall's Educational Problems, Vol. I, Chapter VI, and the litera- ture to which they refer. THE FAMILY 137 teacher be sure that every child thoroughly appre- hends the import of such stories. She should also try to strengthen the impression made by narrating one or more stories of a character similar to those read in the class. Honesty is a third virtue which relates to the moral life of the family. It is closely related to truthful- ness, and much that has been said about the one ap- plies equally to the other. Of its importance as a social virtue, and of dishonesty as a social vice, we can speak to better advantage in dealing with them in connection with the virtues and vices of the commu- nity, for here they assume much larger, and, in a sense, more significant proportions. Still they should be duly emphasised in their relation to family life. Helpfulness in the family is another virtue in which children need to be established. Some one has said that we are all as lazy as we dare to be. The ma- jority of us would hardly admit this statement to be true. But it is not a libel on child nature to say that the average child is disposed to be lazy with reference to helping in home work. During his earliest years so much is done for him, and so much of the general housework is done by others, that, when a little later he is called upon to share in it, it is more or less irksome to him. Furthermore, play is so instinctive and enjoyable in childhood that work, which interferes with play, is usually not rel- ished very much. But a child ought to be taught to be helpful in the home, to make his contribution, be i 3 8 RELIGIOUS TRAINING it ever so modest, to the household work. This is a very important matter in the homes of the poor, where the child can often be of great service to the mother. It is well to cultivate in all children, rich and poor alike, the spirit of service. Such a spirit is ethical and religious through and through. Chris- tianity pre-eminently enjoins a life of service, and nowhere can the child be better introduced to this kind of life than in the home. That this is possible, even among very young children, has been demon- strated in the Casa del Bambini of Montessori. In these " Houses of Childhood," it is quite remarkable how the spirit of helpfulness is developed in the child, and there is no reason why this spirit should not be active in the home. Mrs. Fisher, who made a special study of the " Houses of Childhood," says : — "The children have the responsibility not only for their own persons, but for the care of their Home. They arrive early in the morning and betake them- selves at once to the small washstands with pitchers and bowls of just the size convenient for them to handle. Here they make as complete a morning toilet as any one could wish, washing their faces, necks, hands, and ears (and behind the ears!), brushing their teeth, making manful efforts to comb their hair, cleaning their finger nails with scrupulous care, and helping each other with fraternal sympathy. It is astonishing (for any one who had the illusion that she knew child nature) to note the contrast be- THE FAMILY 139 tween the vivid purposeful attention they bestow on all these processes when they are allowed to do them for themselves, and the bored, indifferent impatience we all know so well when it is our adult hands which are doing all the work. The big ones (of five and six) help the little ones, who, eager to be " big ones " in their turn, struggle to learn as quickly as possible how to do things for themselves. " After the morning toilet of the children is fin- ished, it is the turn of the schoolroom. The fresh- faced, shining-eyed children scatter about the big room, with tiny brushes and dustpans, and little brooms. They attack the corners where dust lurks, they dust off all the furniture with soft cloths, they water the plants, they pick up any litter which may have accumulated, they learn the habit of really ex- amining a room to see if it is in order or not. One natural result of this daily training in close observa- tion of a room is a much greater care in the use of it during the day, a result the importance of which can be certified by any mother who has to pick up after a family of small children." 1 Courtesy, or good manners, is a virtue of which we shall have more to say in connection with the virtues of the school and of the community. But it is a vir- tue that eminently belongs to the home. It is not only an aesthetic imperative, but a moral and reli- gious command as well. In its highest form it is an expression of the moral and religious spirit. It is a 1 Fisher, A Montessori Mother, New York, 1912, pp. 34-35. 1 4 o RELIGIOUS TRAINING manifestation of our good will in what we deem to be proper or fit conduct, and it is therefore Christian in its character. It is another adaptation of the Chris- tian law of love. Paul recognised this, and, in writ- ing to the Romans, he asks them to " be tenderly af- fectioned one to another; in honour preferring one another." x And again, he writes to the Philippians, " Do nothing through faction or vain-glory, but in lowliness of mind each counting other better than himself; not looking each of you to his own things, but each of you also to the things of others." 2 Where should such conduct prevail more than in the home? Who is more worthy of the child's courtesy than father and mother, or brother and sister? Our family relations should be cast in fitting mould. The moralising effect of good manners in the home is not appreciated enough. Parents are not fully alive to their ethical value, and often the task of training the child in courtesy as it should prevail in the home devolves upon the school. Boorishness and vulgar- ity are closely allied to evil. Gentle manners and refinement are intimately related to good. Element- ary moral and religious education should reckon with this fact, and should make provision for training the child in courtesy and gentility in the home. This can be done largely in connection with the manners which he is called upon to practice in the home and schoolroom, and to this end parents and teachers 1 Romans xii, 10. 2 Philippians ii, 3-4. THE FAMILY 141 should acquaint themselves with and practice the code of etiquette that prevails in cultured society, at least so far as this has to do with the more fundamental modes of social interaction, so that they will not only be examples to the children, but will be able to ac- quaint them with the code and practice them in it. Lessons should be taught also by means of story lit- erature which tell of polite and impolite children. More or less direct instruction is necessary here. For example, the meal is such a valuable social insti- tution that it ought to be refined and moralised as much as possible. Good table manners ought to be taught in the home. To familiarise children with table etiquette requires more or less of the direct method. This instruction may be supplemented by lessons in story form which treat of well- and ill- bred children. The meal can be made a great moral factor in the life of the home, and anything that tends to refine it makes for the moral welfare of the family. The parent should not overlook the im- portance of the etiquette of the home and of estab- lishing the child in the virtue of courtesy and in the practice of gentle manners. Another splendid virtue that ought to be devel- oped in the child in his relation to the home is grati- tude. Especially in his relation to his parents is this virtue to be exercised. He owes so much to them for their kindness and care — for the general provi- dence which they exercise over his life — that grati- tude is one of the pre-eminent moral obligations in 142 RELIGIOUS TRAINING the child's more mature life. In the earlier years the child accepts all of this care and kindness as a matter of course; but gradually he can be made to appreciate the sacrifice and love that are involved in much of it, and grateful feelings can be awakened. There is great need of cultivating filial gratitude; for, in many cases, the heartless inappreciation of children in the face of great love and sacrifice on the part of parents makes the soul sick. Ingratitude is a base vice, and it seems especially base in the rela- tions of children to father and mother. " How sharper than a serpent's tooth it is To have a thankless child." Love for parents, of course, is natural to children, but as natural it is non-moral. When it represents an attitude of will, it becomes moral. In developing the child in all the virtues of the home the parent is really developing the child in filial love. True love is the crowning grace and virtue of the soul in all forms of social life, and nowhere should it abound more than in the home. By virtue of the child's peculiar relation to his parents he is under special obligations to love them, and the same thing is true with reference to his relation to brother and sister. As love is " the greatest thing in the world," so is it the greatest thing in the family. It makes for all of the other virtues. It leads to willing obedience; to truthfulness, for it " rejoiceth in the truth " ; to sym- pathy and helpfulness; "it suffereth long and is THE FAMILY 143 kind"; it bears all things and endures all things. " Love never faileth." And all this is exceedingly necessary in the family. When love abounds in the family, there is unity, harmony, and moral progress. It recognises the mutuality of interests, and all labour toward a common end. Hence anything that can be done by the parent and teacher to promote love in the home by establishing the child in this supreme virtue represents a decided moral and spiritual gain, and its influence extends far beyond the immediate boundaries of the home. Here again the story method will be found most effective. There are many beautiful stories of home life of which we can avail ourselves to bring this virtue before the child. We should familiarise ourselves with such literature. Another virtue relating to the family is loyalty. Professor Royce seems to regard loyalty as compre- hending the whole life of morals. 1 Whether this be so or not, loyalty is certainly a cardinal virtue, and loyalty to the best life of the family and to its highest ideals is an important moral obligation. To be true to those who love us most, to be mindful of their interests, and to guard their honour — to do all this is to live a wholesome moral life. The boys and girls who possess this virtue of loyalty to the home have a great safeguard against the evil of the world when other safeguards give way. It often serves as a check to temptation. They will often think twice before doing a thing that they feel sure 1 Royce, The Philosophy of Loyalty, New York, 1909. i 4 4 RELIGIOUS TRAINING would bring discredit or disgrace upon the family. A keen sense of family honour is a good thing, and parent and teacher should aim to establish the child in this virtue. Especially should this virtue be brought impressively to their attention in the later years of childhood, just before many children enter upon their vocational course, or leave the home for the private school. In teaching the virtues of the home, then, obedi- ence, truthfulness, honesty, courtesy, helpfulness, gratitude, love, loyalty, and their corresponding vices should be dealt with. These virtues make the home the most blessed place on earth, a place of peace and joy, a place of sweetest and purest fellowship. Much can be done to moralise the home, and the parents and teachers who labour toward this end will have as their reward the consciousness that they have done something to idealise one of the most vital and sacred institutions of the race. Christianity places a high moral value on the home, and all of the social virtues emphasised above are in harmony with the spirit of the Christian law of love. Jesus himself had a profound appreciation of its sacredness, and regarded it as an important ethical institution. Professor Peabody rightly says, that Jesus generally uses the family relationship " as the type which expresses all that was most sacred to his mind. His entire theology may be described as a transfiguration of the family. God is a Father, man is his child; and from the father to the child there is THE FAMILY 145 conveyed the precious and patient message of pater- nal love. When the prodigal boy, in that parable which most perfectly tells the story of the sinning and repentant life, * came to himself,' his first words were, ' I will arise and go to my father ' ; and while he is yet afar off, the waiting father sees him coming and is moved with compassion. Repentance, that is to say, is but the homesickness of the soul, and the uninterrupted and watching care of the parent is the fairest earthly type of the unfailing forgiveness of God. The family is, to the mind of Jesus, the near- est of human analogies to that Divine order which it was his mission to reveal." * The family virtues mentioned above, in which our children are to be established, are Christian virtues. They make for the building up of the child in Chris- tian character. God is in the home where parental love and such filial virtues abound, and such a home becomes a veritable paradise. It is the symbol of the heavenly home — the Father's house — in which true fellowship abounds. Such a home is worth striving for. It represents the highest values, the moral and spiritual values, which alone abide. In our efforts to establish children in the virtues of the family life the following graded scheme is recommended for adoption: 1 F. Peabody, Jesus Christ and the Social Question, New York, 1901, p. 147. 146 RELIGIOUS TRAINING >> I— I HH >> >> > >>> > >> >> > > > >>> >> •5 -G CO CO CO O v s ..., m »-i C-* «C gerro g wroi ings, e u 1 CO U 3 I- 3 O «- >- g a s c u us.!: 3 09 «4* ?> a lowledgin lowledgin erning th: to 1 Mfa8 ,S G «"£ T3 U S -G .2 O G O -G 1 CO u > ncerning ncerning reporting *2 G s rt 03 reetings earing — ndifferenc C3 a c w ■^J ^S G u ►5>5 b£ O O r- C bfija — ►S>5 " 2. bfl < • •* B-l. a, w "<5 U a 73 bfl 1 i-4 c •3 O 4-1 5, u gg CO CO o> J3 "3 <-M .G 3 G en c -G ao ad manners ] ' nhelpfulness — s m M J*; u J "2 i^ .ts"e3 b£ »> 0« H ffi ffi^a 5q D 3 M DhJ ►55 rj. u^ \o t^OO C7\ * "fl « t^OO o THE FAMILY i 47 w tu i s 2 o E s* Ej -3 c „ I'astt I'llllg w>-o z Z Z G C C O O O 3 nh t-H C C G O > . o 3 O si 148 RELIGIOUS TRAINING It may not be amiss, by way of preparation for the chapter following, to say that, in addition to the more purposeful instruction dealt with in the para- graphs of the present chapter, the family atmosphere is a most subtle and potent force in the moral and spiritual development of the child. Professor Mac- Cunn does not exaggerate when he says, that the vital matter in moral education " is the home as it normally is in its habitual preferences, its predomi- nant interests, its settled estimates of persons and pursuits, its ordinary circle of associates, its stand- ard of living, its accepted ideals of work and of amusement. For it is not only from the family, but with the family eyes, that we all begin to look out upon the world. And if this first outlook is to see the things for which men live in something like their true perspective, and not as distorted through the deluding medium of the home that is idle, frivolous, sordid, grasping, quarrelsome, or sentimental, this will be due far less to what is done of express educa- tional design, far more to the ideal of life which the Family consistently embodies. For it is only thus that the scale of moral valuation which the Family has wrought into its life will be likely, as the years go round, to reflect itself in the habitual feelings, estimates, and actions of its members. " This kind of influence is moreover peculiarly ef- fective because it is made easier by the tie of natural affection. Without this, and the trustful confidence which goes with it, comparatively little can be done. THE FAMILY 149 And many a parent in whom the qualities which win it have been lacking, even though he may have been masterful and reasonable, has been compelled to realise his impotence. Yet, normally, the parent has a manifest advantage. That confidence which a stranger has to gain with difficulty, he finds either ready to hand, or at most less arduous to win. This is a double gain. It prompts a spontaneous trust- fulness which opens the ways for influence, and, as lesser adjunct, it invests a father's or a mother's disapprobation with a power to restrain and chasten such as cannot be found when love and trust are ab- sent. In this the Family is pre-eminent. No teacher however kindly, no public authority however paternal and mild, can rival it here. And if this be lost, whether by aloofness of parents, or wreck of family life, or by decay of the family as an institu- tion, one of the purest springs of moral influence will be frozen at its source." * What the nature of such a home atmosphere should be will be more spe- cifically stated in the next chapter. For training children in the virtues of the family life the following stories and selections will be found helpful: " Brownie and Bright Eyes," " I Didn't Think," " Elsie's First Skates," " Ishmael," " The Wrong Way to Borrow," "Which Is It?" "A Little Hero," "Only One Mother," and " Miriam," from The Way of the Green Pastures. 1 MacCunn, The Making of Character, New York, 1910, pp. 84- 86. ISO RELIGIOUS TRAINING "The Story of Ruth," "The Childhood of Mozart," " The Legend of the Dipper," " Little Jack," " The Broken Flowerpot," from The Way of the Rivers. "The Story of Joseph," "A Picture of My Mother," " Napoleon's Regard for his Mother," " The Call of Sam- uel," " Jo's Conquest," and " Christmas at Bob Cratchit's," from The Way of the Hills. " Jeanne Parelle," " A Child's Dream of a Star," " An Ungrateful Son," and " Somebody's Mother," from The Way of the Mountains. " Fathers and Sons," " Absalom," " The Eagle's Nest," and "The Schoolmaster's Story," from The Way of the Stars. " Home Sweet Home," " The Union of the Trees," " The Love of Home," " Joys of Home," and " The Prodigal Son," from The Way of the King's Gardens. " Filial Affection," " Home," and " The Cotter's Satur- day Night," from The Way of the King's Palace. "The Young Racoons Go to a Party," "The Pond," " How the Crickets Brought Good Fortune," " Which Loved Best?" "The Old Grandfather's Corner," "Only One," " A Four-footed Gentleman," " The Hare of Inaba," " One, Two, Three," " The Water of Life," " The Boy Who Never Told a Lie," "Up to the Sky and Back," " Three Bugs," " The Three-inch Grin," and " A German Story," from The Golden Ladder Book. " Casabianca," " So-So," " Rebecca's Afterthought," " Si- Me-Quong," " How the Sun, Moon, and Wind Went Out to Dinner," " Sweet and Low," " The Brownies," " A Song of Love," " The King of the Golden River," " Ezekiel and Daniel," " The Pea Blossom," and " Love Will Find Out the Way," from The Golden Path Book. " A Visit to Yarmouth," " The Goat-faced Girl," « The Boy Who Became a Hsao-Tsze," " Snapdragons," " A Story of Long Ago," and " Sylvian and Jocosa," from The Golden Door Book. THE FAMILY 151 11 Prascovia," from The Golden Key Book. u The Golden Goose," " Story of Cordelia," and " Tom and Maggie Tulliver," from The Golden Word Book. "The Parrot," "The Forsaken Merman," and "Na- poleon," from The Golden Deed Book. " Story of Raggylug," from Ernest Thompson-Seton's Wild Animals I Have Known. " Education of Dear Jim," " Resolutions," and " The New Leaf," from More Five Minute Stories, by Laura E. Richards. " The Chicken Who Wouldn't Eat Gravel," and " The Twin Lambs," from Among the Farmyard People, by Clara D. Pierson. " A Robin's Double Brood," from Dooryard Stories, by Clara D. Pierson. " About Angels," " The Wheat Field," and " The Great Feast," from The Golden Windows. Grimm's " One Eye, Two Eyes, Three Eyes." " The Blue Jackal," from The Talking Beasts. " Hugh John Smith Becomes a Soldier," from S. R. Crockett's Sir Toady Lion. "The Eve of St. Nicholas," from Story Land, by Clara Murray. The Story of Phaeton. " Amelia and the Dwarfs," and " Mary's Meadow," by Juliana Horatia Ewing. Story of George Washington. " The Wouldbegoods," p. 86, by E. Nesbit. " How Cedric Became a Knight" and " The Line of Golden Light," from In Story-Land, by Elizabeth Har- rison. Story of Elidure, from Bulfinch's Age of Chivalry. " The Rainbow Pilgrimage " and " The Immortal Foun- tain," from Stories of Child Life, edited by John Greenleaf Whittier. " The Wonderful Mallet " and " The Months," from Tales of Laughter. " A Triumph," by Celia Thaxter. " The Ugly Duckling," by Hans Christian Andersen. iEsop's " The Three Vases." " Fathers and Sons " and " The Monthyon Prizes," from A Book of Golden Deeds, by Charlotte M. Yonge. " The Bull," from Collection of Eastern Stories and Legends, by Marie L. Shedlock. " Home Song," by Longfellow. " The Brothers," by William Wordsworth. For I have known him, to the end that he may command his children and his household after him, that they may keep the way of Jehovah, to do righteousness and justice; to the end that Jehovah may bring upon Abraham that which he hath spoken of him. — Genesis xviii, 19. Therefore shall ye lay up these my words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes. And ye shall teach them to your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt write them upon the door-posts of thy house, and upon thy gates; that your days may be multiplied, and the days of your chil- dren, in the land which Jehovah sware unto your fathers to give them. — Deuteronomy xi, 18-20. I will walk within my house with a perfect heart. — Psalm ci, 2. Having been reminded of the unfeigned faith that is in thee; which dwelt first in thy grandmother Lois, and thy mother Eunice; and, I am persuaded, in thee also. — // Timothy i, 5. But abide thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; and that from a babe thou hast known the sacred writings which are able to make thee wise unto salva- tion through faith which is in Christ Jesus. — // Timothy iii, 14, 15. CHAPTER IX THE SOCIAL life — the family (Continued) The opportunity furnished by the home for the religious nurture of the child, and the responsibility of the parents in that training have already been em- phasised in the opening chapters. The virtues of the family life have also been considered. It re- mains to add some remarks on the religious atmos- phere of the home. It needs hardly to be said that this will depend almost exclusively on the religious character of the parents. Daniel Webster once testified that the strongest argument for Christianity he had ever found was an old aunt, who lived up among the New England hills. The most persuasive logic which can be brought to bear on a boy is the life of his father. The attitude toward God and man exem- plified in the words and deeds of the mother is a girl's first catechism. Technical theological state- ments of belief are comparatively negligible quanti- ties — some even regard them as distinctly harmful — so far as the normal development of the religious nature is concerned. Now it is a sorry fact that in most homes the re- ligion of the parents is not sufficiently vigourous and 153 154 RELIGIOUS TRAINING attractive to be contagious. There is no evidence which the child can see that God plays an important part in their lives. Any salvation which they may have experienced is apparently a kind of celestial in- surance, which pays no premiums until after death. The attitude toward God and man incarnated in Jesus does not manifestly control their tongues and their tempers, or fashion their ideals, or inspire their deeds. The fruits of the daily intercourse are not always love, joy, peace, long-suffering, goodness, meekness, and self-control. Where this state of af- fairs exists, a normal religious development of the child is impossible. For the parents are the child's earliest objects of worship. In babyhood they are practically gods. His relation to them is his first religion. The brood- ing love of the mother, the strength and protection of the father, the parental care which mani- fests itself daily in shelter and food and clothing, and the friendship that shares with the child both work and play — these are the germinal beginnings from which the religion of the mature man will prob- ably develop. Ideally all that is needed for perfec- tion is to lift the child's home relations until they touch God and to broaden them until they include all men. If the earthly father is neither ideal nor chum, but only a selfish and churly semi-stranger, what conception of God will the boy have when he is taught to pray, " Our Father " ? If there is nothing in the mother which ever reminds the child even dimly of THE FAMILY 155 the Sistine Madonna, her formal religious instruc- tion will be very incomplete. Stanley asserted that what converted him was not Livingstone's sermons but Livingstone. Fathers and mothers are living arguments either for or against the existence of a good God. If the parents, who are interested in the religious nurture of their children, would go into vigourous and persistent training to exemplify their creeds, the largest part of their task in the religious nurture of their children would be already done. Next in power to the radiant incarnation of reli- gion in the lives of parents will be the definite and concrete example set by their practices. If they pray, not in word only but in labour and in life, the child will pray also. If they merely tell him to pray, or teach him to repeat a form of words, the result will be only one degree better than if they taught him to recite a poem or to memorise a psalm. If the Bible is a book which they read, reverence and allow to control their lives, the child will follow their ex- ample. If they are content when he " knows his Sunday School lesson " on Sunday, just as he knows the metric system tables, which he never uses in work or play, in his school on Monday, the Bible will have considerably less effect on his life than his be- loved fairy tales and the stories of the Greek heroes and the life of Daniel Boone. If they go to church and love it and work for it, he will probably follow in their footsteps. But if he is compelled to go to church without having the service made interesting 156 RELIGIOUS TRAINING and intelligible, or if his mother forces him to accom- pany her while his father lounges over the paper in slippered luxury at home, it will be only what might naturally be expected if the boy asserts his freedom by deserting the church in his teens. The grace at table, the evening prayer, family worship, the atti- tude toward death, the way in which burdens are car- ried, and disagreeable and socially unimportant folk treated, and sins forgiven, and inclinations and com- forts sacrificed, and faults overcome — in brief, all the acts and habits in which true religion, pure and undefiled, is outwardly expressed — these the child will interpret and imitate, consciously and uncon- sciously; and the habits fixed in childhood, if they be vital rather than mechanical, will probably be main- tained when the doubts and distraction of mature life attack the citadel of the soul. Some direct instruction in religion will of course be given. This should be of the simplest and most vital character, such as would grow normally out of the life of the family and meet the practical require- ments of the child's heart and mind. Theological theories may well be omitted. Not one parent in ten thousand has a theology grounded in the wealth of modern Biblical and scientific knowledge or adequate as an interpretation of the religious experience; and of those who have, few have the pedagogical train- ing and skill to bring it in a helpful way to the life of a child. Furthermore the child does not need it or assimilate it. No doubt it is possible to impress cer- THE FAMILY 157 tain theories very deeply in childhood; but the child will hold Mohammedan and Buddhist conceptions as tenaciously as Jewish and Christian. One of the most prolific sources of a boy's doubts, leading often to his abandonment of the church and a sophomoric scorn for all religion, is the bad theology of his parents and the ignorant sectarian zeal of his Sunday school teachers. Moreover, true ideas are often distorted and misunderstood on account of the child's inadequate apperception and comprehension. It is bad training that is largely responsible for our Thomas Paines and Robert G. Ingersolls, men who might conceivably have been the staunchest of the fol- lowers of Jesus, if they had been familiar in their childhood with more of vital religion and less of a theology which soon became at times incredible or horrible. Technical credal statements may well be left for the maturing mind to wrestle with. When the ques- tions arise, then the opportunity for the parent and teacher will have come. In the earlier years fireside talks about the goodness of the great unseen Father and Friend; the heroism and teachings of Jesus; the helpfulness of word-prayers which complete them- selves in an honest and vigorous effort to bring about in part, at least, their own answers, and trust God to grant or deny the rest; the joy and the result of gen- erous and self-sacrificing service; the natural and in- evitable punishments that are visited upon the wrong- doer, will do most to help a boy's growth in religion. 158 RELIGIOUS TRAINING Story-telling here will be particularly effective. Whatever instruction is given should bear practically upon the daily life, be easily understood, and be stated with the breadth and beauty of symbolism rather than with the attempt at formal and technical theo- logical accuracy, which causes us to become so soon dissatisfied with all creeds. Athanasius taught his doctrine of the Trinity through hypostases and essences, which the modern world long ago relegated to the history of doctrine. Jesus told us the story of the Prodigal Son, in which every age has seen visions of the nature of God and the redemption of Man. Every child loves it and understands it, and every wise man studies it as a mine of inexhaustible and transforming truth. Granting the importance of parental character, parental example, and parental instruction, our age needs sorely to emphasise the importance of maintain- ing certain religious customs in the home. Social forms, bodily attitudes, the contagiousness of incar- nated moods are mighty forces in the development of all of us. The celebration of Flag Day and of the Fourth of July are helpful, much as these are abused, and formal and mechanical as they often are. In precisely the same way the daily rites and ceremonies of the home may mean much for religion. No doubt where there is lack of spiritual earnestness and thor- ough preparation and self-training, there is danger of dullness and even deadness. But where all forms are omitted there is still more danger of religious atrophy THE FAMILY 159 and death. A boy cannot listen daily to the reading of the world's greatest religious classic, join in simple and devout prayer and thanksgiving, acknowledge God as the Giver of all good things, and lie down at night with a heart open toward God and right toward man without having one of the mightiest influences for good brought to bear upon him. Testimonies concerning its power are endless, and the experience is verifiable for all who are willing to make proof of it to-day. One of the simplest forms, which the child can enter into and understand, is the grace at table. Here are bounties as needful as they are delicious. What could be more natural than to thank God, and to recognise Him as the wise and generous Giver of all good things? Sometimes the prayer should be offered by the father or mother. More often the children should participate. A verse used by many for the morning grace runs as follows : Father, we thank thee for the night, And for the pleasant morning light; For rest and food and loving care, And all that makes the day so fair. Help us to do the things we should, To be to others kind and good ; In all we do, in work or play, To grow more loving every day. Another which may be used at dinner and supper reads: 160 RELIGIOUS TRAINING Thou art great, Thou art good, And we thank Thee for our food. By Thy goodness all are fed ; Give us, Lord, our daily bread! To join hands around the table during the prayer is effective during a child's earlier years as a symbol of the unity and affection of the family. Another custom, which the child may well form very early, is that of the evening prayer. Here the parent may lead the way by praying for and with the child, thus gradually teaching and inspiring him to pray for himself. The Lord's prayer and short verses should be memorised. " Now I lay me down to sleep " is a model for its simplicity and brevity rather than for its content. The number of its ideas is very limited, and their character, especially the thought of dying in the night, not the best for bed- time. Family prayers in the morning was a well-spring of joy and power in the lives of our Puritan ancestors. But unfortunately there are few who follow their example, and the results are apparent in the homes and market places of our own time. To be sure, some have tried the custom and found it not a well watered garden but a desert. Families rose late and there seemed to be no time in the hurry of the morn- ing. Fathers did not know what passages to read from the Bible, or, if they did, did not read them effectively. When they tried to pray aloud, they stumbled and bungled, and this was both humiliating THE FAMILY 161 and useless. Reading prayers was usually dull and sometimes hypocritical. What was said the father did not mean, and the family did not need, and the boys and girls did not understand. The result was that the practice was soon discontinued. What the result ought to have been was such study and preparation on the part of the father that the faults were corrected while the virtues remained. There are excellent books of selections ready for him, if he will take the pains to look them up. A little reflection beforehand would enable him to add vivid- ness to the passage or to apply it in just a word. There are also books containing brief prayers, though it would be far better to make his own, even if he found it necessary to write them out beforehand. As for the requisite time, could not the last ten minutes in bed be put to better use by rising in order to dress one's soul as well as one's body, to begin the day with the finest ideals and aspirations, and to unify the family life and thought by preparing all to work and to play, to love and to learn, to meet all happenings and to bear all burdens as children of the one Great Father, who are bent, each in his own place and in his own way, upon incarnating God's Spirit and doing joyously and aggressively His righteous will? Be- yond all question, we have lost tremendously in giving up the old custom. He who buries family worship in the graves of his forefathers inters a source of virtue and of power which he and his sons sorely need. Few things would do more to bind families 1 62 RELIGIOUS TRAINING together, strengthen the work of the Church, and make our nation a people whose God is the Lord than the maintenance of the morning devotions, if only they be given time and thought and preparation, and be entered into in spirit and in truth. It goes without saying that the best of the Psalms and the great passages of the Bible should be mem- orised. John Ruskin as a boy learned by heart large portions of the Scriptures, and these helped to fire the soul of the reformer as well as to fashion the essayist's style. Another good custom is that of a walk on Sunday afternoon, when in field and forest, on mountain or in meadow, the sense of wonder and admiration in the presence of Nature may be turned toward the recognition and worship of Nature's God. If there is music in the life of the family — and there should be — one of the happy hours of the week will be the one spent around the piano, when the old hymns are sung and their stories recounted. Every household should own some book on hymns and their histories. There are fascinating tales to be told concerning both the hymns and the hymn writers. A child ought to become acquainted with Luther and the Wesleys, and know something of the troubled childhood of the little deformed boy, Isaac Watts, and of the exciting adventures which led John Newton, the slave dealer, to become the servant and friend of all men, black and white, and to write such hymns as THE FAMILY 163 One there is above all others Well deserves the name of friend. "Abide With Me," " Lead, Kindly Light," and " Stand Up for Jesus " gain immensely in power and effectiveness when a boy knows the striking circum- stances under which they were written. Stories con- cerning the great musicians will also add colour and interest. One of the best gifts which parents can give to their children is constant familiarity, intelli- gent appreciation, and hearty and sincere use of the world's great hymns. Like all good things it will demand time and effort; but the expenditure will be more than compensated by the gain. In addition to such religious customs certain aids should be utilised to the full. One of these is the use of pictures. It is only in recent times that edu- cators have begun to perceive that as a door into the life of a child the eye is even more important than the ear. It makes a difference whether a student in college hangs upon the walls of his study Michel- angelo's " David," a photograph of the Matterhorn, and a head of Lincoln, or the face of the last prize- fighter, a cheap chromo, and an idealised chorus girl. Pictures in the home are not mere ornaments; they are powers, tonics, enchantments. They should be selected with the utmost care and hung so as to bring out their full beauty and helpfulness. If the sway of the moving-picture over millions of boys and girls is tremendous, so is the influence of the pictures with which parents decorate their rooms. 1 64 RELIGIOUS TRAINING Pictures illustrating Bible scenes are being increas- ingly used by our Sunday Schools, and the home should follow the example. Excellent copies of the world's great paintings, like Raphael's " Sistine Madonna " and " The Transfiguration," Titian's u Tribute to Caesar," Ruben's " Descent from the Cross," and others, may be bought for from one to five cents and given to the child to mount in a book or frame upon the wall. Some pictures, like those of Holman Hunt, in which every feature is symbolical, may well be studied and made the basis for a story. " The Finding of Christ in the Temple " is most interesting. Ruskin called " The Light of the World " the most perfect instance of expressional purpose that the world has yet produced. Some pic- tures by Watts and Burne-Jones belong in the same category. Pictures like the " Sir Galahad " of Watts and the Grail Frescoes by Abbey will do much to develop knighthood. The divinity veiled in the beauty and wonder of nature will be brought to bear upon the boy's mind by pictures of the mountains and of the sea. It is good for a child to live with Millet's " Angelus," the soaring arches of a great cathedral, and the faces of heroes whom we wish to make his teachers and his friends. The pictures may be adapted to the special needs of the child, and used as tonics and reminders. They should be changed from time to time in order that the freshness of nov- elty and the power of variety may be maintained. Another aid is the wise control of the child's read- THE FAMILY 165 ing. Good books are not only better for him; they are more interesting. The saccharine, hectic and over-pious kind, which another generation produced in large quantities, should be avoided. If a healthy- minded boy chances to find one, he will speedily con- sign the volume to the waste-basket in which it belongs. But to place a good book in the hands of a child is to influence him in one of the deepest and most lasting ways possible. " Tell me what you eat," said an old philosopher, " and I'll tell you what you are." Find out what books a boy eats and they will tell you what he is and what he is going to become. Wise direction and suggestion may be had by any parent who will seek it. Most city libraries publish lists of the best books to be had, both for boys and for girls, carefully graded and classified. The librarians in children's departments are usually specialists whose advice should be secured. Selec- tions from the Biblical narratives, Bible stories retold, the lives of Jesus and of the heroes of the Bible are abundant. There are fascinating biographies of the heroes of missions and of church history written especially for children. Stories of adventure, in which the moral and religious virtues are exemplified, should be used freely. The interest and thrill of the narrative forms for the boy the most potent of ser- mons, and those silent hours spent in the companion- ship of true knights and dauntless explorers and champions of goodness are shaping the knight and explorer and champion that is to be. 166 RELIGIOUS TRAINING The discussion of expressional activities is re- served for another chapter. Here it is sufficient to remind fathers and mothers that whatever religion is sung and prayed and talked about will be weak and crippled until it has found its way into the hands and feet, the work and play, the deeds and habits of the child. To induce a boy to earn some money to help another boy through a Christian school in India will do more for his interest in missions and his belief in prayer than a nightly petition of " O Lord, save the heathen," which is never practically expressed. The real task is to involve the whole boy in his religion, and a boy is more than a brain and a tongue. His consciousness of duty and of God must flow forth in the channels of alert and affectionate activity. The home-life must seek and furnish opportunities for a religion that works as well as worships, and that plays as well as it prays. Horace Bushnell's famous maxim was that a child ought to grow up a Christian and never know himself as being otherwise. Moody meant the same thing, only expressed in terms of another theology, when he said that we should train our children and convert them so early that they would never be able to tell when the change was wrought. That is the task of the Christian home. It can be done by parents who are in earnest about the religious welfare of their children. That it is not being done, or done poorly, is responsible for much of the unsatisfactory moral and religious condition of our times. THE FAMILY 167 The following books containing family prayers, or dealing with hymns and their stories, lists of pic- tures, and good books for children will be found helpful by parents and teachers. Family Prayers Lyman Abbott, For Family Worship. Part I. Scripture Readings. Part II. Family Prayer. Dodd, Mead & Co., New York, 1883. J. R. Miller, Family Prayers. Thomas Nelson & Sons, London, 1895. F. B. Meyer, Prayers for the Hearth and Home, 1894. Walter Rauschenbusch, Prayers of the Social Awakening. The Pilgrim Press, Boston, 19 10. Mary W. Tileston, Prayers Ancient and Modern. Little, Brown & Co., Boston* 19 12. William Angus Knight, Prayers Ancient and Modern. J. M. Dent & Sons, Ltd., London, 19 12. Elisabeth Hamill Davis, For Each Day a Prayer. Dodge Publishing Co., 1905. God's Minute. A Book of 365 Daily Prayers Sixty Sec- onds Long, for Home Worship. By 365 eminent Clergy- men and Laymen. Baker & Taylor Co. New York, 19 16. Prayers from Plymouth Pulpit. Henry Ward Beecher. A. C. Armstrong & Son, 1867. Too long for family use, but very helpful and suggestive. Hymns and Their Stories John Julian, Dictionary of Hymnology. Charles Scrib- ners' Sons, New York, 1907. Charles Seymour Robinson, Annotations Upon Popular Hymns. F. M. Barton, Cleveland, Ohio, 1893. Theron Brown and Hezekiah Butterworth, The Story of the Hymns and Tunes. American Tract Society, 1906. 1 68 RELIGIOUS TRAINING Nicholas Smith, Hymns Historically Famous. The Ad- vance Publishing Co., Chicago, 1901. W. Garrett Horder, The Hymn Lover. J. Curwen & Sons, Ltd., London, 3rd edition. Louis E. Benson, The English Hymn: Its Development and Use. Hodder & Stoughton, New York, 191 5. Pictures Graded lists suggested by W. S. Athearn, " The Church School." The Pilgrim Press, Boston, 1914, pp. 114-115; 165-166; 242-243. Catalogue, Perry Pictures Co., Maiden, Mass. Catalogue, W. A. Wilde Co., Boston, Mass. Catalogue, George P. Brown & Co., Beverly, Mass. Catalogue, Cosmos Picture Co., 119 W. 25th St., New York. Catalogue, A. W. Elson & Co., 146 Oliver St., Boston, Mass. Catalogue, Berlin Photographic Co., 14 E. 23d St., New York. Catalogue, Braun & Co., 256 Fifth Ave., New York. Books A Children's Library. Selected by May H. Prentice and Effie L. Power, for the Cleveland Normal School. F. W. Roberts Co., Cleveland. O. What Shall We Read Now? Compiled by the Free Pub- lic Library of East Orange N. J. and the Children's Room of the Pratt Institute Free Library, Brooklyn N. Y. East Orange Record Print. A Selected List of Recent Books for Children. Federa- tion for Child Study, New York, 19 14. A Selected List of Books for Younger Readers. Boston Public Library. THE FAMILY 169 Books for Boys and Girls. Free Public Library, Newark, N.J.,i 9 i6. Graded and Annotated Catalog of Books For Use in the Schools of the City. The Public Library, Washington, D. C. Suggestive List of Children's Books for a Small Library. Recommended by the League of Library Commissions. Democrat Printing Co., Madison, Wis., 19 10. Classified Book Lists, W. S. Athearn, " The Church School." The Pilgrim Press, Boston, 1914, pp. 83-84; 116-119; 169-172; 238-242. Obey them that have the rule over you, and submit to them. — Hebrews xiii, 17. Putting away falsehood, speak ye truth each one with his neighbor. — Ephesians iv, 25. But they that deal truly are his delight. — Proverbs xii, 22. Not looking each of you to his own things, but each of you also to the things of others. — Philippians ii, 4. But now they are many members, but one body. — / Corinthians xii, 20. A friend loveth at all times. — Proverbs xvii, 17. CHAPTER X THE SOCIAL LIFE THE SCHOOL Another social institution with which the child is associated is the school. He soon emerges from the family into this new community. Here, as in the family, he interacts with beings constituted like him- self, and sustains relations similar to those of the family. Hence, many of his moral obligations here are essentially the same as there, and most of the virtues and vices which he exemplifies are also the same. The principal difference between the family and the school, so far as the moral obligations are concerned, is largely a difference of emphasis. Cer- tain duties are emphasised more in the family than in the school, and vice versa. There are some duties growing out of the natural relations of the child to the parents, and to his brothers and sisters, which belong peculiarly to the family; and the same may be said of the child in his relations to the school. But, on the whole, the same fundamental moral obli- gations obtain in both social institutions — the teacher, in a sense, taking the place of the parent, and his schoolmates taking the place of brothers and sisters. The intellectual virtues, of course, must 171 i 7 2 RELIGIOUS TRAINING receive special attention in the school, as it is specially engaged with intellectual functioning. But the school is a social institution, also. It is composed of persons constantly interacting in a social way. Hence the virtues relating to the social life of the school must also be considered. The pupil sustains special relations to the teacher, as well as the ordinary social relations to his fellow pupils. These must be moralised. In other words the pupil must not only be trained in the virtues and guarded against the vices that pertain to his intellectual life, but also in those which pertain to his social life in the school. As in the family, so in the school, obedience is one of the fundamental virtues to receive consideration. It is absolutely essential to the life of the school. Certain rules and laws are necessary for its existence. These rules and laws are the expression of the teacher's will, and of the will of the Board of Educa- tion. They are made in the interest of all of the pupils, and they must be obeyed if these interests are to be properly conserved. Social chaos would result if they were not enforced. Indeed, one of the marks of an efficient teacher is the success with which she secures obedience to them. But it is better to secure a willing than a compulsory or slavish obedience. It is better to lead the pupil into a rational appreciation of their worth, and to secure conformity to them from such motives, rather than through an assertion of mere arbitrary authority. The pupil's obedience then takes on a real moral character, and the moral THE SCHOOL 173 atmosphere of the school becomes more wholesome. This is a very important matter. The attitude of many children toward the teacher is similar to the attitude of many people toward the law, and toward those who enforce it. It is an attitude of inward hos- tility. The law is the friend of every right-minded citizen, and so is he who properly executes it. Laws are made, as a rule, in the interests of the common weal, and the more we can lead citizens to realise and appreciate this fact, the more willingly and graciously do they conform to them. The result is a higher type of citizenship. So it is in the school. The more we can lead the pupil to realise that the rules and laws of the school are made for his benefit, and that the teacher enforces them simply because they are for his interests, the more readily and graciously will he submit to them. We develop in this way a higher kind of school citizen- ship. Then the teacher's task becomes easier, and the pupil's obedience becomes truly moral. Probably next in importance of the virtues relat- ing to school life is justice. The sense of justice is instinctive with man. It is rooted in his sense of what belongs to him as a personal being. Any vio- lation of this instinct gives rise to a feeling of resent- ment or retaliation. Justice calls for " fair play " in the interaction of man with man. Hence it lies at the foundations of society as organised under gov- ernment; and since the school is a governing body, its rules and laws should duly respect the rights of i 7 4 RELIGIOUS TRAINING all its members. Every pupil should stand on an equality before the school law. There must be no partiality either in school legislation or in the appli- cation or enforcement of school laws. Special privileges to particular pupils should not be granted unless it be for the purpose of stimulating good work and good conduct, and then they are not really special, for such privileges are open to all. Impar- tiality of law and its enforcement creates an atmosphere of justice in the school which is very potent in the moralisation of its pupils. Play affords an excellent opportunity to teach justice to children in their relations one with another. Fair play in sport must be insisted upon. Cheating, trickery of all sorts, must be prohibited and punished whenever discovered. This makes it eminently desirable, indeed necessary, that the teacher, or the supervisor of sports, if there be one in the school, should take charge of the games. Clean, wholesome, fair play helps to establish the pupil in a virtue that is fundamental to all social life. But this virtue should receive more formal atten- tion. In a course of moral and religious training justice as a virtue to be exemplified in social life should be brought to the child's attention as an exceedingly important virtue. This may be done by reading and telling stories embodying justice as it relates to home, school, and community life. There is sufficient literature of this kind, especially as it THE SCHOOL 175 relates to fair play in sport, available, and the parent and teacher will do well to make themselves familiar with it, so that they may be able to supplement the lesson of the moral and religious reader by narrating one or more stories of their own selection. The rewards and punishments of justice and injustice as these are brought out in stories of fair play and stories of injustice and cheating, will surely find a most sympathetic response in the minds and hearts of children. These rewards and punishments take on the form of social approbation and disapprobation to which the child is very susceptible. More will be said as to the significance of this social virtue when we come to the chapter on the community and the state; but it is necessary to deal with justice in its relation to the smaller community, both for its own good, and for the sake of the larger social relations which the pupils will sustain later in life. Honesty is a virtue that calls for special considera- tion as it relates to school life. And it calls for recognition very early in the pupil's career, as early indeed as the kindergarten period. The distinc- tions between mine and thine are not well known to the very young child. Gradually he acquires a knowledge of them, often through painful experi- ence. But knowledge does not necessarily establish him in virtue, and the tendency to appropriate the property of others manifests itself from time to time. In school he finds himself surrounded with the property of others, much of which belongs to the 176 RELIGIOUS TRAINING public, and some of it to his fellow pupils. For his own good, as well as for the good of the school, it is important that he should develop an honest regard for the possessions of others. He must not dishon- estly appropriate either the property of the school or the property of his schoolmates. How strong a temptation the latter may prove will depend some- what on the abundance of others' possessions as com- pared with his own. The child often smarts under a sense of injustice in this respect. He can not under- stand why another child should have so much more than himself when the other child seems no more deserving, not having earned it for himself; and the temptation to equalise matters comes to him. Again, if the favoured schoolmate be selfish or un- generous in the use of his own possessions, failing to share them, to some extent at least, with his fellow pupils, such a lack of generosity may constitute a temptation to theft on the part of the less favoured. In dealing with the virtue of honesty and the vice of dishonesty, a good mode of procedure is to de- velop the sense of ownership in each pupil. Teach him to collect things and to add to them by service. That which he earns he will prize, and it will, at the same time, develop in him an appreciation of owner- ship on the part of others. He will then know that another's possessions cost the owner something and will hesitate to steal from him. " To own also teaches respect for others' possessions; and even the greed for gain by those who have much rarely THE SCHOOL 177 prompts theft. Stealing is the vice of the ownerless. To have what has cost pain, effort, and denial to get, gives a just sense of worth and best teaches what real ownership, which should always and everywhere represent service, means. Those who have felt the joy of possessing the well-earned fruits of toil are least liable to rob others of them." 1 Parents should co-operate with teachers here. Children's possessions are originally acquired in the home, and were the parents to condition their ownership largely upon service, it would undoubtedly make for honesty in the child. This sense of ownership manifests itself very early in the child's history, and therefore the parent is primarily responsible for its moral- isation. But honesty and dishonesty may be dealt with also by means of the story method. The rewards of the former and the penalties of the latter should be presented to the child in stories relating to com- munity life. The sense of ownership is so strong in children that it is easy, through sympathy, for a boy or girl to put himself or herself in the position of one who has suffered from theft, and they are in sym- pathy with the punishment meted out to the thief. The same thing is true concerning their sympathy with honesty and its rewards, especially when they read or are told of an honest act performed by a boy or girl. The next virtue to be dealt with in its relation to iHall, Educational Problems, Vol. I, pp. 255-256. 178 RELIGIOUS TRAINING school life is the virtue of truth. As the school in its social life is in many respects a larger family, all that has been said of this virtue in its relation to the family applies equally to the school. Truth in speech, conduct, and spirit is one of the foundation stones of the school viewed as a social institution. Here let it be stated again that the teacher should acquaint herself with the psychology of falsehood as it manifests itself in children, so that she may be capable of forming a correct judgment concerning their veracity. She will soon discover that all so- called " children's lies " are not really lies. Hall, Compayre, Perez, Sully, Stern, and others have given careful attention to this matter, and it is evi- dent from their work that in dealing with children's lies we must take into consideration the child's instinct to secrete things, the dramatic instinct or the desire to play a part, which leads to deception, the vivid fancy and imagination of children which leads to illusions and to exaggeration, the desire to please, which is so characteristic of childhood, and which leads to insincerity, the apprehension of giving offence, which often results in misrepresentation of the facts, etc. 1 These are things that must be taken into consideration in determining our judgments in regard to children's lies. When this is done, our judgments will probably be softened. Nevertheless children do lie, and there are many opportunities associated with school life which afford sufficient 1 Ci. Sully, Studies of Childhood, New York, 1896, pp. 252-266. THE SCHOOL 179 temptation. Such temptation usually arises in con- nection with discipline. The school is a governing body, and, as such, it must have rules and laws, and penalties for their violation. Fear of these penal- ties impels the disobedient child to falsify. Locke, in his celebrated " Thoughts Concerning Educa- tion," has made some wise remarks on this subject which both parent and teacher might ponder over to advantage : — " Lying," he says, " is so ready and cheap a Cover for any Miscarriage, and so much in Fashion among all Sorts of People, that a Child can hardly avoid observing the use made of it on all Occasions, and so can scarce be kept without great Care from get- ting into it. But it is so ill a Quality, and the Mother of so many ill ones that spawn from it, and take shelter under it, that a Child should be brought up in the greatest Abhorrence of it imaginable. It should be always (when occasionally it comes to be mention'd) spoke of before him with the utmost Detestation, as a Quality so wholly inconsistent with the Name and Character of a Gentleman, that no body of any Credit can bear the Imputation of a Lie; a Mark that is judg'd the utmost Disgrace, which debases a Man to the lowest Degree of a shameful Meanness, and ranks him with the most contemptible Part of Mankind and the abhorred Rascality; and is not to be endured in any one who would converse with People of Condition, or have any Esteem or Reputation in the World. The first Time he is 180 RELIGIOUS TRAINING found in a Lie, it should rather be wondered at as a monstrous Thing in him, than reproved as an ordinary Fault. If that keeps him not from relaps- ing, the next Time he must be sharply rebuked, and fall into the State of great Displeasure of his Father and Mother and all about him who take Notice of it. And if this Way work not the Cure, you must come to Blows; for after he has been thus warned, a pre- meditated Lie must always be looked upon as Ob- stinacy, and never be permitted to escape un- punished. " Children, afraid to have their Faults seen in their naked Colours, will, like the rest of the Sons of Adam, be apt to make Excuses. This is a Fault usually bordering upon, and leading to Untruth, and is not to be indulged in them; but yet it ought to be cured rather with Shame than Roughness. If there- fore, when a Child is questioned for any Thing, his first Answer be an Excuse, warn him soberly to tell the Truth; and then if he persists to shuffle it off with a Falsehood, he must be chastised; but if he directly confess, you must commend his Ingenuity, and pardon the Fault, be it what it will; and pardon it so, that you never so much as reproach him with it, or mention it to him again : For if you would have him in love with Ingenuity, and by a constant practice make it habitual to him, you must take care that it never procure him the least Inconvenience; but on the contrary, his own Confession bringing always with it perfect Impunity, should be besides THE SCHOOL 181 encouraged by some Marks of Approbation. If his Excuse be such at any time that you cannot prove it to have any Falsehood in it, let it pass for true, and be sure not to shew any Suspicion of it. Let him keep up his Reputation with you as high as is pos- sible; for when once he finds he has lost that, you have lost a great, and your best Hold upon him. Therefore let him not think he has the Character of a Liar with you, as long as you can avoid it without flattering him in it." * But there is a brighter side to all this. The child is more disposed to truth than falsehood, and the teacher should reckon with this fact. A high regard for the truth should be cultivated in the child by pointing out its value and its rewards as these relate to school life, as well as to life in general. Another point should be noticed here. Parents and teachers should be especially on their guard with reference to their own conduct in relation to this virtue. The child is a realist. He is a literalist. He does not make fine distinctions between motive- less actions and actions prompted by motives. If the teacher or parent be careless in her statement of fact, it sometimes means falsehood to the child. Beware of inexact and of exaggerated statements. They not only react on your own mental life, but often lead to misinterpretation on the part of the child. 1 Locke, Some Thoughts Concerning Education, edited by R. M. Quick, Cambridge and London, 1889, pp. 11 3-1 15. 1 82 RELIGIOUS TRAINING To discuss with children the question whether a lie is ever justifiable, and if so, under what circum- stances, is to weaken the pupil's regard for the truth. Such questions, if they have a place in moral training at all, belong to a later period in the life of the indi- vidual. The discussion of such questions with chil- dren of the age represented in the grades is not only profitless, but may prove positively harmful. Many writers believe that, under some circumstances, a lie is justifiable. If the teacher or parent so believes, nothing is to be gained by raising the question with children and presenting this view. The child is not mature enough to make the distinctions which are involved in such a position. One is dealing here with a part of the general question of the relativity of right and wrong, the consideration of which belongs to a much later period in life. Another virtue belonging to school life is courtesy. In their interactions with the teacher and their schoolmates the children ought to be courteous. In its highest form courtesy is the expression of good will, and, as such, it is pre-eminently a moral thing. Gentle manners are not only indicative of refinement, but represent often a moral attitude. The im- portance of this virtue is not yet sufficiently appre- ciated, and therefore not sufficiently emphasised in our schools. In the family, school, or community our social feelings manifest themselves in conduct. It is well therefore that the child should be taught to give them a fitting expression in action; for on such THE SCHOOL 183 expression depends a large proportion of his own happiness and general well-being, as well as the hap- piness and general well-being of others. The school affords excellent opportunities to train children in good manners. It is a small community in itself, and relations to superiors, equals, and inferiors are to be found here. The teacher has thus an opportunity to cultivate good manners on the part of children which presents itself to compar- atively few, and it is especially incumbent upon her since she deals with so many children who, because of their home surroundings, have not the opportunity for much culture of this kind. The teacher should herself be acquainted with, and practised in, the code of etiquette that prevails in cultured society — at least so far as this has to do with the more fundamental modes of social inter- action — so that she will not only be an example to her pupils, but will be able to acquaint them with the code and practise them in it. Much of this, of course, calls for direct instruction and immediate practice in the schools. There should be certain requirements in the way of greeting, in question and answer, and in showing deference and respect. There ought to be " Good morning, Miss Adams," instead of merely " Good morning," or instead of no greeting at all. There ought to be " Yes, Miss Adams," instead of merely " Yes " in answer to a question; or " No, Miss Adams," instead of merely 11 No." If the pupil must pass in front of the 184 RELIGIOUS TRAINING teacher, he should be taught to ask to be excused for so doing. In other words, there ought to be a well- defined body of social etiquette governing the school; and inasmuch as the social relations of pupils to teacher and fellow pupils are primarily the same as those which obtain in the community at large, the body of etiquette should therefore be that which prevails in what is commonly called " good society." A school that expresses its social life in this manner is a morally wholesome school; for conduct not only reflects the inner life, but also reacts upon it, and good manners cannot help but have a moralising influence upon the spirit of the child. To courtesy add kindness. No one will be dis- posed to question such counsel, if for no other reason than that school children are often very unkind. This may be due at times to lack of imagination, or to thoughtlessness, or to a lack of sympathy, or to downright meanness and brutality. But whatever it may be due to, it works injury to its object, as well as demoralisation in some measure to its author. There is a heartlessness manifest sometimes in school children that to older people seems almost inhuman. At times some at least seem to enjoy teasing others in a manner which often approaches torture. Bully- ing is an example of unkindness which borders on brutality. A big boy taking advantage of his su- perior strength to enforce his will on a smaller boy is not an edifying, although a common, sight. THE SCHOOL 185 Making fun of physical defects and of personal peculiarities in other children is by no means uncom- mon among children. A kind of snobbishness that excludes certain children from certain social groups, and from certain sports, or other pleasures, also causes needless pain. In these, and in many other ways, unkindness is manifest among school children. It mars the social life of the school, and, in many instances, causes children who are the sufferers not only to lose interest in it, but also to regard the school as a place of fear and dread, thus handicap- ping the teacher in her work. The teacher should aim to supplant all this by cultivating in the children under her care a spirit of mutual kindness. With the self-centredness and self-assertion so character- istic of childhood this is not an easy task. But there is a constitutional altruism in the child as well as egoism, and this is capable of development at a very early age. The teacher should take advantage of this fact in her attempts to develop the virtue of kindness. Kindness often leads to generosity , and both to friendship, although friendship with children is also determined by other considerations, such as affinities, social position, geographical location, etc. Some of these friendships formed at school are among the most lasting and most delightful, and all that makes for true friendship should be encouraged by the teacher. 1 86 RELIGIOUS TRAINING All the social virtues and vices of school life should be dealt with according to the story method, even though in some instances the more formal method may be desirable. It is greatly to be re- gretted that among the innumerable children's stories that flood the market so few of them deal with school life. Wholesome stories, embodying important moral lessons relating to school life, are a desid- eratum, and some successful writer of children's stories would serve not only his or her generation, but future generations as well, by providing litera- ture of this kind. It should be said, also, that play affords a splendid opportunity to put into practice many of the social virtues, and to guard against many of the social vices. A wise teacher will take advantage of this splendid opportunity to make vital, to clothe with flesh and blood, the important moral lessons that she is deal- ing with in the schoolroom. In the class she makes the virtuous or vicious characters live in the imagina- tion of the child ; but on the playground she gives the children an object lesson in actual life. Lessons in the virtues of fairness, kindness, generosity, co- operation, and the corresponding vices especially may be learned from play. Wise teachers will not absent themselves from the playground, even where a supervisor of play is employed. Rather will they participate in the play of the children, and make their participation a means of inculcating important moral lessons, and a means of establishing the chil- THE SCHOOL 187 dren in the important virtues that ought to obtain on the playground, and which constitute so large a part of the well-being of the individual and of society. A graded scheme of virtues that relate to the social life of the school, and a list of stories that illustrate them, may be found at the end of the next chapter. It is a well-known psychological fact that the conscience of children is formed by the influences that surround them; and that their notions of good and evil are the result of the moral atmosphere they breathe. — Jean Paul Richter. The things which ye both learned and received and heard and saw in me, these things do: and the God of peace shall be with you. — Philippians, iv, 9. Ill paterns are sure to be followed more than good rule9. — John Locke. A true life is at once interpreter and proof of the Gospel. — John G. Whittier, Let your light shine before men ; that they may see your good works, and glorify your Father who is in heaven. — Matthew v, 16. CHAPTER XI THE SOCIAL life — the school (Continued) As in the home, so in the school, the moral and religious atmosphere is a powerful influence in the moral and spiritual training of the child. Modern biological science has made us familiar with the in- fluence of environment in moulding the individual. The old problem as to the result of transporting twenty Boston babies to Timbuctoo has no uncertain answer. They would grow up like natives. Some advantages of their heredity might, indeed, appear; but in their manners and customs, and in their standards of life, they would resemble their black neighbours. They would be shaped by their sur- roundings. Indeed, a biologist has stated recently that nurture rather than nature is the more powerful factor in human culture. That is, environment counts for more than heredity in the development of the individual. 1 This shaping process is very mani- fest and effective in the power of social environment. When a great English schoolmaster spoke of the " almighty wall," he meant that architecture is a moral influence in education. The money which the community spends in the erection of good school 1 Conn, Social Heredity and Social Evolution, New York, 1914. 189 i 9 o RELIGIOUS TRAINING buildings is profitably spent, and bears fruit in better citizenship. It is important for the spirit of the school that the pupils should be proud of it. The great schools of England bring to bear upon youth the impression of their strength, dignity, and charm. The lines of their noble walls, the ivy overgrowing them, the trees and lawns about them, encourage self-respect and courtesy. On the other hand, the traditional brutality of life in our country school a few generations ago was intimately connected with the bare ugliness of the ordinary country school- house. The place offered no suggestion of gentle manners. The master of a school who found that the boys misused the halls, scribbling on the walls, throwing things around carelessly, breaking the glass globes of the gas jets, and playing rough games, changed the situation, not by making new rules or devising new punishments, but by improving the halls. He re- formed the manners of the boys by repainting the dingy corridors, hanging them with attractive pic- tures, and improving the general order. For order invites order, and the perception that the school au- thorities care for the comfort and the pleasure of the children calls out a quick response. In like manner a moral lesson is taught by the appearance of the schoolyard. Its carefully kept and well-painted fence, its inviting gateway, the neat- ness of the playground, the tended trees with seats under them, the shrubs which soften the sharp cor- THE SCHOOL 191 ners, are lessons in the possibilities of plots of ground. They show how a proper yard should look. They are a constant criticism upon the litter, disorder, and bareness of the yard at home. When it is perceived that all papers which are thrown down are regularly picked up, especially when the children themselves are delegated to pick them up, an instruc- tion is given in one of the elements of good citizen- ship. The children are taught not only the satisfac- tion of neatness and order, but the obligation of social responsibility. They learn that they are indi- vidually responsible for the general appearance of the school, and they readily proceed to a recognition of their similar relation to the town. In such ways the school surrounds the life of youth with aesthetic ideals which affect the moral and spir- itual life of its pupils. The yard outside, and the halls and rooms inside, are clean and neat and in order. There are not only maps, but pictures on the walls, and flowers in the windows. The physical aspect of the place assists the discipline of the school. For disorder without invites dfsorder within, and there is a vital connection between clean surround- ings and a clean spirit, just as there is between clean hands and a pure heart. How far this example of cleanliness, neatness, and order may profitably be carried into direct precept is a disputed question. Setting good advice in framed mottoes on the walls, and the writing and rewriting of moral and religious maxims in copy books, is not i 9 2 RELIGIOUS TRAINING very effective. If it seems well to teach morals by means of such printed counsels, it is necessary to keep in mind the need of novelty as an aid to influ- ence. The motto which says the same thing clay after day becomes a part of the conventional environ- ment, like the walls and windows, and ceases to at- tract attention. But the arranging of a series of good sentences to fit the same frames, and the chang- ing of them week by week, takes into account the psychological conditions under which actual impres- sions are made. The same arrangement holds good in regard to school pictures. After the same picture has hung in the same place on the same wall for several months the children cease to see it. Put in another, and call attention to it, with some interpretation of its meaning, and there is a new effect. In private schools we can use many pictures which have been found by experience to be most uplifting, for reli- gious art is prolific in this respect. The purpose is to make the walls speak, and whatever picture tells an instructive moral or religious story is in the line of our intention. Kindness to animals is easily taught in pictures. The happiness of domestic affection; the contrasting consequences of idleness, selfishness, and intemper- ance; the splendour of courage in the face of peril on land and sea; these and other lessons may be brought to the assistance of youth by means of the THE SCHOOL 193 illustrations which enliven the walls of the school- room, like pictures in a book. The morals of good citizenship are naturally en- forced by such pictorial teaching. The pictures will show the faces of the leaders and heroes of the na- tion and of the events in which they enacted their great parts. The explorers, the colonists, the sol- diers of the determining wars will appear in illustra- tion, and the children will learn the fact that the na- tion was established by self-sacrifice, and that the blessings of our present life became possible by the pain and hardship of those who suffered for our sake. Other pictures will show the wonders and beauties of our country, its cities, plains, mountains, harvests. The morals of international relationships may be shown in pictures. The depicting of the actual hor- rors of wars in contrast with the peaceful and just settlements of the Hague Tribunal may assist a citizenship in which patience and intelligence may take the place of passion. Other lands may be made to yield their interest in pictures of their scenery and people. The horizon of human relationship may thus be widened. Every morning in the private school, whether it be a day school or a boarding school, the exercises of the day should begin with a religious service. It should consist of reading some simple selection from the Scriptures, singing of a fitting hymn, and offer- 194 RELIGIOUS TRAINING ing an appropriate prayer. There should be a unity in the service, so that there may be a unity and strength of impression. It is necessary that these services should be simple, for it must be kept in mind that we are dealing in this volume with children, rather than with youth. While there are advantages in a more or less uniform service, it should be remem- bered that children love the freshness involved in change, so that there should be some variety in the Scriptural readings, hymns, and prayers. Certain manuals and lectionaries might be used as a guide. But even here the teacher must be guided more or less by his or her own judgment, because, as a rule, we cannot, under the conditions of the private school, have a graded service. Usually the entire school membership participates in the same service. When properly conducted, such a daily service constitutes an important element in the religious atmosphere of the school. The daily discipline of a good school is a constant lesson in morals. The idea of order that is sug- gested in the appearance of the school is here per- ceived in action. There is a regulated system into which the individual must enter. He must subordi- nate his own desires and impulses to the general so- cial welfare. Thus he learns the elementary virtue of obedience. He takes orders and obeys them. He becomes accustomed to an authority which he must respect. Upon the virtue of obedience depend both the happiness and goodness of the child and the THE SCHOOL 195 peace of the community. The daily discipline which demands this virtue is essential to our moral welfare. It is a kind of preventive treatment, dealing with the early symptoms of the disease of lawlessness which menaces our cities like a plague. The discipline that is founded on the virtue of obedience teaches self-restraint, patience, steadfast- ness, mastery of difficult tasks, consideration for the rights of others, and many other social qualities. The quiet room, the enforced attention, the required courtesy of speech and conduct, the necessity of ac- complishment, the obligation of order, are all parts of a moral and religious atmosphere in which chil- dren live much of their time. Nevertheless, it is plain that this influence is by no means universally effective. Boys and girls go out from the discipline of the school, some of them greatly helped, others apparently unaffected. This is in part by reason of the differences in tempera- ment, and of the differences in the conditions of the out-of-school life, which make improvement difficult or easy. Thus the parable of the sower shows the same seed growing into very different harvests ac- cording to the differences in the soil. But a part of the reason why some children are unhelped by the moral discipline of the school is to be found in the fact that the discipline repels rather than attracts them. They hate it, and react from it. They re- gard the school, as in many instances children of a previous generation regarded the severity of their 196 RELIGIOUS TRAINING homes, as a bondage from which to escape. The fact that the school is intended for their good preju- dices them against it; it is associated with medicine, restriction, and punishment which are also intended for their good. Like the man in the psalm, they hate to be reformed. They are of the mind of San- ballat, the Horonite, and Tobiah, the Ammonite, who, when they heard that there was come a man to seek the welfare of the children of Israel, were " grieved exceedingly." On the other hand, children commonly begin to go to school with great expectations. They are de- lighted with the new experience. One of the many problems of education is to discover how to maintain this initial interest. It is plain that something is the matter. Some misreading of the nature of youth changes this palace into a prison. The most serious aspect of this common failure of the school is that it vitiates the moral atmosphere. It dulls or de- stroys that receptivity on which the moral value of the school depends. The lessons of the books are learned, because this learning can be made a matter of inevitable obligation; but the lesson of the school itself is lost in the child's resentment at the school's existence. There is a possible solution of at least a part of this difficulty in the new liberty which the Montessori method would introduce into education. The peri- ods of enforced quiet may be shortened, and more opportunity presented for that activity of body which THE SCHOOL 197 is instinctive in the growing child. Then, too, the processes of instruction may be made more interest- ing by relating them more evidently to the conditions of actual life. Thus geography may begin with the facts which are in plain sight, the local river, or hill, or plain, and extend gradually into the distance. History may be at first concerned with the annals of the town, the district, the state, and so on back to Greece and Rome, to the Euphrates and the Nile. Local geology, local botany, the biology of the fields, the chemistry of the kitchen appeal to the natural curiosity of youth. In these directions the school is making education interesting, and is at the same time developing children into intelligent citizens. One reason why many children quickly lose interest in the school is because they do not understand what it is all about. They do not see the good of it. There is no plain relation in their minds between their les- sons and their lives. The school misses that point of contact which is the initial necessity in all effective instruction. This contact is effected by the more definite moralising of education; that is, by keeping the connection clear between the school's work and the desired result — an intelligent, competent, de- pendable, and useful citizen. For example, a report on the methods of moral instruction in Germany finds " the love of home, city, and country earnestly inculcated " in the lessons in geography. " A sense of natural beauty, of admiration for great and good citizens, of civic duty and respect for law is culti- 198 RELIGIOUS TRAINING vated. The duty of the city to provide schools, water and light, good roads, police, etc., is explained. Small social duties are pointed out: * If you pick up something in the street, what must you do with it?' * If you see an accident, to whom must you tell it?' * To whom do the public buildings and gardens belong? ' and the duty following on owner- ship is made clear. The names and services of great statesmen, writers, and philanthropists, born in their city, are familiar to children of eight and ten." Such instruction, however, is difficult because it is not provided for to any great extent in text-books. The materials are for the most part accessible enough, but they are not arranged for the teacher's use in lessons. The moralising of education by making use of local facts and conditions for the train- ing of children to live their immediate lives depends accordingly upon the teacher. The moral atmos- phere of the school, like its physical atmosphere, is determined by the teacher. It is the teacher who opens the windows, or keeps them closed. And this applies to all kinds of windows through which chil- dren look out upon the world in which they live. It is in the personality of the teacher, as much, indeed, as in the method, that the problems of interest and the value of education are to be worked out. The teacher whose ideals consist in a quiet school- room and a successful examination at the end of the term may achieve certain results, but at the same THE SCHOOL 199 time may make school children hate the school, and thus may bring to naught all the moral opportunities. Boys and girls may go out from such a school know- ing how to read and write and cipher, but ignorant of the value of the virtues, and resenting authority. They may be sent out into the community equipped to do evil intelligently, and inclined to do it. The very excellence of the intellectualised instruction may make the school a menace to the state. It is only by moralising instruction that it is made either interesting or effective. It commands the at- tention and the respect of youth by being evidently practical, worth while, and applicable to life. The teacher's true ideal is a good citizen. The teacher's moral problem is to make the school life yield that fine result. Everything is to be made to bend that way. The conduct of the school, the care of the fabric, the pictures on the walls, the songs which are sung and learned by heart, the lessons which are taught, are all to be in harmony with the flag which floats over the school roof. But the first essential to that harmony is the spirit of the teacher. The presence of the teacher is one of the most in- fluential moral and spiritual facts about the school. For the most valuable contribution which a good school can make to the equipment of a growing citi- zen is a point of view, a way of looking at things, a sense of values. And this, for good or ill, the teacher gives. It all depends upon the teacher's per- sonality. The details of most of the lessons are 200 RELIGIOUS TRAINING eventually forgotten, but the impression of the teacher remains. The sincerity, the fairness, the sympathy, the kindness, the patience, the courtesy of the teacher, or the lack of those qualities are the am- bassadors of moral and spiritual influence. They prepare the way, or block it, for acceptance of the teacher's ideals of life. What is taught is learned, or not, according as these virtues rule in the teacher's life. The teacher should be their incarnation or em- bodiment. To the extent that they prevail they make the school liked or disliked; they make it mor- ally effective or ineffective. Without them, the teacher may give the most admirable instruction in all the aspects of the moral and religious life, and achieve meagre results. With them, the instruction may be not so admirable and yet be crowned with splendid moral accomplishment. The personality and character of the teacher are the constant text- book of the school. The religious teacher, conscious of God, devoted to the highest ideals, looking toward the life unseen and immortal, cannot help but make the school a moral and religious influence. Morality will be infused with religion, as flowers are filled with fragrance. In our efforts to train children in the virtues of school life the following graded scheme is com- mended. This scheme deals with the social virtues of the school. The intellectual virtues have been described and graded in Chapter VII. THE SCHOOL 201 > >> > > > ° > >> > > > CO «■ 53 U < O ^ H ° *-> J3 o « u <« „£> ^ -a >, . o. eo jo "j ai IS, o o« ,b »o £« I Si 8 s I'i S* §5^ W ^ ■JSa.SSS.S'BlS * III !{i£££»ff «fl » M 4, S I £ & S 1 J9 I « a .9 « S a ~ 5 8 = ^ .„ M-c Q £ p pq _j D c 202 RELIGIOUS TRAINING 9 9 S > >>> > 2 > > >> > ^ > >>>> >> ° > > >>>>> CO W h < .-l o o x o CO O H J s < k * s S a * -S ^ § > «1 ** S'| | "5. I |.s.s . h ro *-ft^ s — 'I I -I S & I I si H-c ^hh a -ft . . S «-ft 8 Q -ft \o tx THE SCHOOL 203 In her endeavours to establish the pupil in the virtues of school life the teacher will find no little embarrassment because of the lack of story-material. As stated in the previous chapter, story-literature does not abound in good stories of school life. This is somewhat surprising in view of the fact that the school with its social life constitutes such a large part of the average child's world. His social interac- tions here, are, in some respects, more varied than in the family. His world of play is larger here than at home or elsewhere. The idealisation of these school experiences certainly constitutes a rich and inviting field for the story-writer. There is sufficient and excellent material for the imagination, and its wholesome creations would prove a benedic- tion to childhood. The successful writer of school stories would find a host of appreciative readers, and, in so far as such stories embodied a moral, they would prove potent means for the moralisation of school life. The following is a list of stones and selections which may be used in connection with the school vir- tues. In dealing with the social virtues of the school the teacher might use also the stories men- tioned at the close of the next chapter. c< A Song of School," " Going to School," " Pictures of School Children," " Ben Makes a Flag," and " The Fun of Not Going to School," from The Way of the Green Pastures. " A Boy Who Wanted to Learn," " How Miller Was Cured," " Dan's Dream," " The Last Lesson in French," and 2o 4 RELIGIOUS TRAINING " Holmes's School Days," from The Way of the Rivers. u Lincoln's Boyhood and School Days," " The William Henry Letters," "A Canadian School Tale," and "The Prize," from The Way of the Hills. " Coals of Fire," " William Henry's Letter to His Grand- mother," and " Arthur's First Night at Rugby," from The Way of the Mountains. " In School Days," " Dick's Hero," and " The School- master's Story," from The Way of the Stars. " The Schoolmaster is Abroad," from The Way of the King's Palace. "Wellington and the Plow Boy," " Billy, Betty, and Ben and the Circus," " The Seven Ways of the Woods," " To a Child," " A Persian Lad," " The Unseen Playmate," "Partners," and "The Fox and the Stork," from The Golden Ladder Book. " The Jackal and the Spring," " Red Stars and Black," "The School Picnic," "Forgive and Forget," and "A Quarrel Among Quails," from The Golden Path Book. " Tarlton," from The Golden Door Book. " Billy's Football Team," from The Golden Key Book. " One Good Turn Deserves Another," and " Billy's Prize Essay," from The Golden Word Book. 11 The Teacher's Vocation " and " Ingratitude," from The Golden Deed Book. " The Bay Colt Learns to Mind," from Among the Barn- yard People. " The Naughty Comet," from Toto's Merry Winter, by Laura E. Richards. " The Christmas Monks," from Story Land. " The New Teacher," by Edward Eg- gleston, in Howe's Fourth Reader. " Mrs. Walker's Betsy," from Whittier's Child Life in Prose. " The Loyal Ele- phant," from Marie L. Shedlock's Collection of Eastern Stories and Legends. THE SCHOOL 205 " My Brother's Schoolmistress," by Edmondo de Amicis, from Prose Every Child Should Know. " Exit Tyrannus," from Kenneth Grahame's Golden Age. " The Youth of the Emperor Marcus Aurelius," by F. W. Farrar. To do righteousness and justice Is more acceptable to the Lord than sacrifice. — Proverbs xxi, 3. Thou shalt not bear false witness against thy neighbor. — Exodus xx, 16. Ye shall not steal; neither shall ye deal falsely, nor lie one to another. — Leviticus xix, 11. Let not kindness and truth forsake thee: . . . Write them upon the tablet of thy heart. — Proverbs iii, 3. Be tenderly affectioned one to another; in honor preferring one another. — Romans xii, 10. Do justice to the afflicted and destitute. Rescue the poor and needy. — Psalm lxxxii, 3-4. Bear ye one another's burdens, and so fulfil the law of Christ. — Galatians vi, 2. By the blessing of the upright the city is exalted; But it is overthrown by the mouth of the wicked. — Proverbs xi, 11. Greater love hath no man than this, that a man lay down his life for his friends. — John xv, 13. Suffer hardship with me, as a good soldier of Christ Jesus. — // Timothy ii, 3. CHAPTER XII THE SOCIAL LIFE — THE COMMUNITY The child is also a member of a larger social cir- cle than is represented by the family and the school. He is a member of the community. As he grows older he becomes more and more related to this larger society, and his sphere of duty is enlarged. In an important sense the relations that he sustains to its members are essentially the same as those he sustains to the members of the family, and to the members of the school, and the moral obligations that grow out of these relations are also practically the same. Hence the virtues and vices involved in his moral development in his relations to the family and school are those which call for consideration in his relation to the community. This being the case, we need not dwell long upon them, as they have al- ready been considered somewhat at length in both of the chapters relating to the family and the school. It will doubtless be recalled that the social virtues treated there were obedience, justice, truthfulness, honesty, kindness, courtesy, generosity, love, loyalty, etc. It will be seen on a little reflection that these are the virtues that obtain also in the larger society called the community, and that the reasons for their 207 208 RELIGIOUS TRAINING practice are the same. If, for example, justice is obligatory upon the child in the family, and in the school, it is likewise obligatory for him to regard the rights of others in his relations to the community. Indeed, the practice of this virtue becomes all the more imperative because of the larger interests at stake, and the child will doubtless find an infringe- ment on the rights of others in the community not treated with the same consideration or leniency that it receives sometimes in the family and the school. The same may be said of honesty. Its im- portance for society is apparent at once. The com- munity could not exist without it, and the child will soon find that here, too, the community is more exact- ing than the family and the school. Men and wo- men jealously guard their own interests, and dis- honesty is treated with severity. Truthfulness, too, is just as necessary in the community as in the family and the school, and it is enforced by the same sanctions. Society can no more exist on the basis of a lie than the family or the school can. Justice, hon- esty, and truthfulness make for the highest well-be- ing of society, and, therefore, for the individual; for, in the final analysis, the real good of the individual is coincident with the good of society. While the same remarks apply to kindness, the parent and teacher may find it necessary to emphasise this virtue in the pupil's relation to society a little more than in his relation to the family and to the school. Members of the community are not as close THE COMMUNITY 209 to the child as are members of the school. Hence, the child does not feel the force of the moral obliga- tion as it relates to kindness quite as imperatively as he does in its relation to those with whom he is more immediately associated. This is true, indeed, with reference to all of the social virtues whose opposites are not punished with severe rebuke or legal punish- ment, as is, for example, dishonesty. Hence it would be well for the parent and teacher to em- phasise the moral obligation of kindness a little more when dealing with the child's relation to the community. He ought to be taught to show kindness to, and sympathy for, those in pain or illness, in sor- row or misfortune. There is so much in every com- munity that calls for sympathy and kindness that the lesson can be very forcibly brought home to every pupil. So far as courtesy is concerned, it may be said that it is easier to develop the spirit of courtesy and good manners in the child in his relations to the family and the school than in his relations to society, for rea- sons similar to those mentioned when speaking of kindness. The moral imperative seems less binding, because of the apparent remoteness of the community relation, and this community relation seems still more remote, and the moral obligation less urgent, when it concerns those whom the child, for some rea- son or other, regards as his inferiors — as servants, the poor, strangers, and foreigners. The child should be taught the lesson that courtesy, as a moral 210 RELIGIOUS TRAINING obligation, is universally binding; that it is a duty we owe to all persons — to the poor, the aged, the in- firm, servants, guests, strangers, citizens of other lands, etc. It is for the child's own interest, as well as for the interests of society, that he should develop the spirit of courtesy and that he should manifest this spirit in becoming manners. Now the child may have the spirit of courtesy and not know how to ex- press it. Therefore, he should be taught those forms of conduct which obtain among cultivated peo- ple. Society is bound together by convention and custom, and the child should know what these are: in his interactions with society he should know what is the proper thing to do. This should be a part of his home and school training. He will learn, of course, by practice what many of these formalities are. But it is desirable also that to the actual prac- tice in the social code of the home and schoolroom should be added that indirect training which is given in an elementary course in morals and religion. In thus training the pupil we have to contend with certain faults and vices, and the faults, if not cor- rected, often develop into vices. They are bashful- ness, which is often sheepish in character; and boor- ishness, which manifests itself in either ignorant or wilful indifference to the social conventions or rules. When such boorishness is wilful, it, of course, amounts to disrespect and contempt. Much of the boy's or girl's bashfulness is due to ignorance of what is required in good manners. THE COMMUNITY 211 Knowledge of, and practice in, the social courtesies will therefore help largely to cure such bashfulness. Boorishness is often due to an excess of animalism. Was it not Plato who said the boy is the worst of all wild animals? Such animalism can be gradually softened by daily practice in good manners in the home and school. Where boorishness is wilful it should be dealt with uncompromisingly, as it is im- moral in character, showing, as it does, disrespect and contempt for others, and for that which society regards as essential to its highest well-being, and which is certainly essential to the well-being of the home and school. One word more may be added. Although there is little danger of excessive ceremonialism on the part of children, there is, at least, some danger of exces- sive formalism in the sense that these courtesies may be viewed too much from the standpoint of external- ism, and thus their real spirit may be lost. The child should be gradually led to apprehend them, not from a mere social and aesthetic but also from a moral standpoint. He should be taught to apprehend them as expressions of good will — of respect, of defer- ence, of proper regard. Generosity to those outside of the family and school circles does not appeal to the child quite as strongly as when related to those inside. Children, of course, often take a delight in participating in charity when the sacrifice involved is really borne by the parent or by others. But when it calls for an 212 RELIGIOUS TRAINING actual sacrifice on their part, the generous or charit- able spirit is not so ardent. Still their natural al- truism is present to work upon, and from it the teacher can develop the virtue of generosity. This is an age of charitable giving, and the atmosphere constitutes a favorable environment for the culti- vation of this virtue. There is such a variety of needs on the part of many that the child's sympa- thies can be enlisted, and this will often result in action. Generosity to the poor, to the unfortun- ate, and to the erring is a virtue that calls strongly for cultivation in a world of inequalities, and it will be worth all of the effort we put forth to establish the child in this splendid virtue. Literature and his- tory abound in noble examples of generosity, and we will often find that the child will sympathetically re- spond to them. He will soon be led to see that gen- erosity is better than selfishness; that it not only aids the helpless and needy, but also proves a blessing to society and to the beneficent person himself. The aesthetic side of the virtue will appeal to him also. There is a beauty in acts of charity that arrests our attention and calls forth our admiration for the charitable person. There is also an ugliness in the penuriousness, the stingy selfishness, of him who with- holds a helping hand. All these virtues meet in that quality of the good citizen which is called public spirit. This implies a consideration on his part, not only for his own family and neighbourhood, but for the whole community. THE COMMUNITY 213 Indeed, public spirit at its best makes one a citizen of the world. It is a cosmopolitan interest, which concerns itself with international relationships, with the commerce of states, and the products of coun- tries, with governments, and movements tending to make them more free and more beneficial to the peo- ple, with wars and rumors of wars, with all ques- tions of the day. In the schools children may be given this spirit in their studies of geography and of history. The wise teacher connects these studies, so far as possible, with the news which is contained in the daily paper, and conducts a current events class in which the geo- graphy and history of the books are vitally associated with the concerns of the present moment. If there is a war in the Balkan States, the lay of the land is a matter of interest to all alert minds. If Constanti- nople is in peril, the teacher will read to the class in history that famous passage in Gibbon which describes its capture by the Turks, in 1453: " At daybreak, without the customary signal of the mov- ing gun, the Turks assaulted the city by land and sea ; and the similitude of a twined or twisted thread has been applied to the closeness and continuity of their line of attack." The words take on a new and dra- matic interest from the conditions of the immediate present. The moral value of such association of the old time with the new, and of events with maps, is found in the development of a habit of intelligent and sympa- 214 RELIGIOUS TRAINING thetic interest in the world. This, of itself, elevates character. It is of especial importance in somewhat isolated places, in country schools, where character is attacked by monotony. In such places evil is often done because there is nothing of interest to occupy the mind. These large interests will find local application. The good home or school is a Good Government Club, or a Village Improvement Society, within the limits of its own proper abilities. When a child un- derstands his relation to the cleanness of the public streets, he has learned the alphabet of good citizen- ship. The untaught child who throws paper about the schoolyard is taking daily lessons in that civic in- difference which is at the heart of most of our politi- cal distresses. The legend Who Will Pick It Up? may usefully be exhibited prominently in the hall of every school. The answer to it is one of the first principles of social responsibility. If we tear a piece of paper into bits, and scatter the bits along the way, one of two results must follow: either the torn papers lie there, disfiguring the place, or else some- body must pick them up. It is in the direction of good morals that children be set to do their part in the work of keeping the town clean. The streets in the neighbourhood of the school may be made an exercise-ground for clubs of boys and girls, who have been instructed in the vir- tue of public spirit and are ready to practise it. This THE COMMUNITY 215 is what Ruskin did at Oxford when he sent his pupils out to mend a road. The fact that one of these ama- teur road menders was Arnold Toynbee, out of whose impulse came the whole mission of social set- tlements, shows that such lessons may have conse- quences which exceed all expectation. Children may profitably be made acquainted with the city. This will be for the sake of appreciation rather than of criticism. Parents and teachers will find an immediate opposition among citizens to any attack upon things as they are. It may be well that such an attack ought to be made, but not by chil- dren. Even if they are enlisted in the cleaning of the streets, it need not be suggested to them that the city council ought to see to that. The right begin- nings of civic betterment, so far as children are con- cerned, are positive rather than negative. Parents and teachers should acquaint their children with all the good things in the town. They should be in- formed in regard to various public institutions, what they are and how they work, and the information should be illustrated by visits to such places. They will be taken in little groups, by parents or teachers, to fire engine houses, hospitals, public libraries, art galleries, playgrounds, open-air schools, homes for aged people. They should see the Poor Commis- sioners and the Associated Charities in operation. They should visit notable factories in which the characteristic products of the town are made. They 216 RELIGIOUS TRAINING should see the inside of the town hall, meet the mayor, and be shown the various departments of ad- ministration. Such instruction and experience as this creates and directs public spirit. The children begin to think of the city as a beneficent institution, carried on by men chosen and employed by the citizens to perform so- cial duties, to maintain order, clean the streets, carry out improvements, and provide generally for the well-being of the place. They will acquire the habit of regarding public officers somewhat as a corpora- tion regards its paid officials, in the light of the ser- vices which they render to the community. They will perceive that public positions are not prizes to be awarded to men for diligent political work, but are to be given, as other responsible positions are given, to the men who are best equipped to do the work. They will grow up into citizens who will demand ex- pert efficiency in office, and will consider it absurd to choose an undertaker for commissioner of streets be- cause he was active at the polls. The elemental need is a true and substantial in- terest in the town, the state, and the nation. Out of that all good things may be expected. For the ini- tial necessity, if we are to make our city answer to our ideals, is to take care that it is inhabited by good citizens, beginning with ourselves. Here, too, in addition to the methods already men- tioned, the story method may prove helpful in train- ing the child for good citizenship. There are so THE COMMUNITY 217 many fine examples of genuine public spirit which history and our present times afford that the story of those who have laboured for civic betterment can- not fail to be morally helpful to the child. To pre- sent such history and biography to the child will not fail to result in a wholesome mental and moral re- action. One of the most notable features of Christianity is its social attitude. The law of Christian love is " Thou shalt love thy neighbour as thyself," and this comprehends what in Ethics is called the law of so- cial interaction. It comprehends every social duty. Jesus' teaching and practice in this respect are un- compromising. Love of neighbour is the very core of his teaching and example. The major portion of the Sermon on the Mount is devoted to expounding man's duty to his neighbour, and so are many of the parables; and all of these duties are adaptations or applications of the law of love. The New Testament writers show that charity was a cardinal virtue of the early Church, and it has signalised the work of the Christian Church ever since. Indeed, as Professor Peabody says, " To many a modern mind which dismisses the claims of Christianity to dogmatic truth, its maintenance is abundantly justified as an instrument of human pity and brotherhood." 1 The following' graded scheme will assist in training children in the virtues relating to the com- munity. 1 Jesus Christ and the Social Question, New York, 1901, p. 232. 218 RELIGIOUS TRAINING > >> „ > >> 9 > >> < H-l HHI-I HH ■— t •— ■ C •^ o * <=> J? M-i M-l bC bfl MM O 5 B h -a S ~-o *^ ro .—i <— js nj W >,h gg 19 o "" C - O ^^ ^u ° « 3 o rt -§.513^ « J3 a.Q, a bc c c « ,_ ui — 4> .s - - S W) « «j « u *g « U S > >> M e > >> ^ HH HH "O CO s re 60 .5 co aj T3 -O T3 01 •g « ^ re c jj re re bfl JS 2 hools ospitals arks jblic bui braries alleries °^ o« g -* a, 57- M - it c HH C e ■s-s-s s Mh 3 ■g Q O rt re O « <3 vd t^ 00 220 RELIGIOUS TRAINING If there be a dearth of stories relating to school life this is not the case with stories illustrating the virtues of community life. Here we find a multi- tude of riches, and the parent and teacher can make a wise selection from good literature. Such stories meet the demands both of literary and moral in- struction. There is so much good sense in the words of President G. Stanley Hall with reference to litera- ture embodying the virtues that they may be heartily commended to the teacher. He says : " I would have the contents of every reader in the grades and all the English literature studied in the high school chosen primarily with reference to moral values, and, ignoring here the dangerous principle of art for art's sake, place all stylistic qualities second to ethical values." * In the upper grades, and in the high school, biographies should be read. Many short biographies of genuine heroes and heroines are now available. Indeed, many such " lives " may now be studied in a single volume. The teacher and parent will find in the list given below a number of biograph- ical sketches of noble men and women. A study of them will prove a moral inspiration to the pupil. Example being more powerful than precept these exemplars of some of the finest social virtues will undoubtedly appeal strongly to the youthful mind. In teaching the virtues of the community life the following list of stories and selections may be used: 1 Hall, Educational Problems, New York, 1911, Vol. I, p. 271. THE COMMUNITY 221 " A Kind Girl " and " Who Owns the City? " from The Way of the Green Pastures. " David and Jonathan," " The Story of Moses," King David's Cup of Water," " The William Henry Letters," "Maria Millis," and "How the Children Were Fed," from The Way of the Rivers. " Abigail, the Peace Maker," " How Scarlet Fever Came to One Home," "With the Street Cleaner," "The Story of Naaman," "Bishop Hatto," "The Old Scrooge," " Christmas at Bob Cratchit's," and " The New Scrooge," from The Way of the Hills. "The Good Samaritan," "The Best that I Can," " Peter's Denial," " A Psalm of Life," " Little Gavroche," " The Legend of St. Christopher," " St. Francis," " Love Conquers," " Gregory and the Slaves," " Good King Wenceslas," and " The Fair White City," from The Way of the Mountains. "John the Goldenmouth," "Give," "The Last Fight in the Colosseum," " Erick's Grave," " Kindly Hearts on Unkindly Shores," " Tired of Play," " Guy the Crusader," " A War Song of the Future," " You and I," " The Hero of Burmah," "Who Lives Long?" " Marcus Whitman the Hero," and " Story of a Hero," from The Way of the Stars. " If You Were Toiling up a Weary Hill," " Words of Wisdom," " Truth and Falsehood," " Romola's Waking," " The Good Samaritan," " The Hero of Khartum," " Lad- ders to Heaven," "The Hero-Priest," "The Red Cross Evangel of Mercy," " The Greatest Thing in the World," "A Friend of the Indians," "The Real Good," "St. Francis and the Soldan," and " John Littlejohn," from The Way of the King's Gardens. " The Hero of Eyam," " The School of Life," " Yus- souf," " Jenny Lind, the Swedish Nightingale," " An Un- 222 RELIGIOUS TRAINING expected Reward," u The Lady of the Lamp," and " The Widow's Mites," from The Way of the King's Palace. " The Horse and the Laden Ass," " The Basket Woman," "The Shower of Gold," "Little Ted," "The World's Music," " The Boy Who Recommended Himself," " The Two Friends," " Deeds of Kindness," " Dr. Goldsmith's Medicine," " Hans, the Shepherd Boy," " A Thanksgiving Fable," and " The Bell of Justice," from The Golden Lad- der Book. " The Arrow and the Song," " How the King Visited Robin Hood," " The Cub's Triumph," " Mercury and the Woodman," "The Old Woman and the Doctor," "The Discontented Pendulum," " The Blind Man and the Lame Man," "The Talkative Tortoise," "The Magic Mask," " Sara Crewe," " The Half-chick," " Jean Valjean and the Good Bishop," " Why Violets Have Golden Hearts," " St. George and the Dragon," " Companions of Differing Hu- mors," and " The Partners," from The Golden Path Book. " An Oriental Story," " Nobility," " How Morgan Le Fay Tried to Kill King Arthur," " Tray and Tiger," " The Red Thread of Honor," " The Ladle that Fell from the Moon," " The Lucky Coin," " The Two Dealers," " Little at First but Great at Last," " The Snappy Snapping Turtle," " The Friends," " The Loving Cup Which Was Made of Iron," " The Tongue and How to Use It," " It is Quite True," " The Fairy Who Judged Her Neighbors," " Neigh- bor Mine," " Can and Could," " The Planting of the Apple Tree," " Mignon," " How the Stag Was Saved," " Fidel- ity," "Orpheus and Eurydice," "The Story of Peter Cooper," and " Casal Novo," from The Golden Door Book. " The Apostle of the Lepers," " Prince Magna," " The Sparrow," "King Robert of Sicily," " Jaffar," "The Emperor's New Clothes," " The Pied Piper of Hamelin," " The Pigeons and the Crow," " For a' That," " Of the Slaying of the Dragon," " Santa Filomena," " Queen THE COMMUNITY 223 Louise," "Abou Ben Adhem," " The Great Horseman," " A Man Who Loved His Fellowmen," " The House by the Side of the Road," "The Ambulance Call of the Sea," "The True Story of an Old Hawthorn Tree," "The Daughter of the Custodian," " Geirald the Coward," " Say Not, the Struggle Naught Availeth," " The Blind Man and the Talking Dog," " The Three Bells," " The Story of the Chameleon," " Whatever the Weather May be," " Echo and Narcissus," and " A Great Repentance and a Great Forgiveness," from The Golden Key Book. " The Tournament," " The Inchcape Rock," " A Modest Wit," " A Noble Woman," " Florence Nightingale," " For- bearance," " He Who Has a Thousand Friends," " The Risks of a Fireman's Life," " A Hero of the Fishing Fleet," 11 One of the Busiest Women in New York," " The Master- Player," " Incident of the French Camp," and " Content," from The Golden Word Book. " Prospice," " Silas Marner's Eppie," " Aspecta Medusa," 11 Sir Artegall and the Knight Sanglier," ° Mercy," " The Hog Family/" " Friendship," " A Battle of Peace," " The Man with the Hoe," " Herve Riel," M The Battle of Water- loo," and " Captain Scott," from The Golden Deed Book. " The Stolen Corn," from For the Children s Hour. " The Tiger Gets His Deserts," " The Sunling," and " The Wolf and the Cat," from The Talking Beasts. 11 Charley, the Story-teller," from Whittier's Child Life in Poetry. " The Country Where the Mice Eat Iron" and 11 The Rogue and the Simpleton," from Eva March Tap- pan's Folk Stories and Fables. " The Nose Tree " and " The Story of Zirac," from Tales of Laughter. " Father Bruin in the Corner," from Tales from the Field. " The Poplar Tree," from Nature Myths and Stories, by Flora J. Cooke. " What the Toys Do," by Fred E. Weatherly, from A Book of Children s Verse. " How the Rhinoceros Got His Skin," from Just So Stories. " Story that the Swallow 224 RELIGIOUS TRAINING Didn't Tell," from Among the Barnyard People. " The Swiss Clock's Story," " The Samovar's Story," and " The Austrian Paper Knife's Story," from Mrs. Burton Harrison's Bric-a-Brac Stories. Story of Sir Walter Raleigh and Queen Elizabeth. " Singh Rajah and the Cunning Little Jackals," from Old Deccan Days. " The Little Thief," from Horace E. Scudder's Book of Legends. " The Old Man's Dog Shiro," from Fairy Tales from Far Japan, by Susan Ballard. iEsop's "The Wolf in Disguise," "The Ape and the Dolphin," and " The Mouse and the Frog." " The Magic Kettle," from Lang's Crimson Fairy Book. " Green Jacket," from Toto's Merry Winter. " The Queen's Wand," from Mopsa the Fairy, by Jean Ingelow. " The Wild Duck Shooter," " The Moorish Gold," " The Ouphe of the Wood," and " The Lonely Rock," from Stories Told to a Child, by Jean Ingelow. " A Fortune " and " The Coming of the King," from The Golden Windows. " The Silver Penny and " The Slippers of Abou Karem," from The Golden Fairy Book. " Lady Jane Grey," from Twitchell's Famous Children. " The Merchant of Seri," from Collection of Eastern Stories and Legends. " Turning the Grindstone," by Benjamin Franklin, from Prose Every Child Should Know. " Father Grumbler," from Lang's Aladdin and the Wonderful Lamp. " The Horse and the Olive," from Baldwin's Old Greek Stories. " Prince Cherry," from The Little Lame Prince, by Miss Mulock. " The Little Hunchback," from Fairy Legends of the French Provinces, translated by Mrs. M. Cary. "The Quarrelsome Mole," from Among the Forest People, hy Clara D. Pierson. "The Proud Chicken," from Chinese Fables and Folk Stories, by Mary Hayes Davis and Chow-Leung. " The Kind Hermit," from Stories from the Classic Literature of Many Lands. " Gunpowder THE COMMUNITY 225 Perils," "The Cup of Water," from A Book of Golden Deeds. "Guinevere," from Tennyson's Idylls of the King. Meeko the Mischief Maker," from William J. Long's Secrets of the Woods. Hans Andersen's " Mermaid " and "The Daisy." "The Punishment of the Stingy," by George Bird Grinell. " Prisoners and Captives," from Mrs. Lang's Red Book of Heroes. " Life Savers of Lone Hill," from American Book of Golden Deeds. "A Deed of Dering-Do " from Brave Deeds, Young Folks Library. And God made the beasts of the earth after their kind, and the cattle after their kind, and everything that creepeth upon the ground after its kind: and God saw that it was good. — Genesis i, 25. These wait all for thee, That thou mayest give them their food in due season. Thou givest unto them, they gather; Thou openest thy hand, they are satisfied with good. — Psalm civ, 27, 28. Are not five sparrows sold for two pence? and not one of them is forgotten in the sight of God. — Luke xii, 6. A righteous man regardeth the life of his beast. — Proverbs xii, 10. We are all in the same boat, both animals and men. You cannot promote kindness to one without benefiting the other. — Edward Everett Hale. There is in every animal's eye a dim image and gleam of humanity, a flash of strange light through which their life looks out and up to our great mystery of command over them, and claims the fellowship of the creature if not of the soul. — John Ruskin. CHAPTER XIII THE SOCIAL LIFE — RELATIONS TO ANIMALS In the economy of Nature man sustains a close relation to the animal kingdom. In the later stages of his development animals were domesticated by man, and some of them, as the horse, the ox, and the dog, now render him valuable service. So intimate has this relation become that a kind of " friendship " or companionship exists between them. So marked is this at times that examples of notable devotion on the part of animals to their masters and mistresses are on record. Wordsworth's excellent poem " Fidelity/' which memorialises the faithfulness of a dog to his master, is a poem based on fact, and the fact itself is by no means an isolated one. On the other hand, so strong is the regard, if not, indeed, af- fection of the master or mistress for the dog or horse, due to this sense of comradeship, that when the animal dies, they experience a genuine grief. This sense of comradeship is especially character- istic of children. Some ethical writers, recognising animals as not only sentient, but social beings, and noting the in- timate relationship between man and animals, have, in their classification of duties, spoken of " Duties to 227 228 RELIGIOUS TRAINING Animals. " Whether we can properly speak of " du- ties " to beings that are not persons is questionable. If duties are based on moral claims, and moral claims belong to personal beings, then moral claims and du- ties are correlative, and, unless the animal is a per- son, we can hardly say that it has a moral claim upon us, or that we owe a duty to it. But whether this can be strictly said or not, it is at least evident that we owe it to ourselves, as well as to the Author of Nature, to be kind and humane to every being that is capable of experiencing pleasure and pain; and, therefore, it practically amounts to the same thing as if we said we owe duties to animals. The proverb says: "A righteous man regardeth the life of his beast." * Kindness and humaneness in our relation to animals are really measures of our moral worth. He prayeth well who loveth well Both man and bird and beast, He prayeth best who loveth best All things both great and small ; For the dear God who loveth us He made and loveth all." Now, in our effort to moralise the child in this re- spect, there are a number of things that, in a sense, constitute obstacles in the way. In the first place, all along the line of man's development he has had to contend more or less with beasts and birds of prey. In the struggle for existence he has been compelled 1 Proverbs xii, 10. RELATIONS TO ANIMALS 229 to take a hostile attitude toward a large number of such, and, even at this late day, the struggle must be kept up, as in the case of poisonous serpents and, in certain portions of the earth, in the case of fero- cious animals. According to biological evolution the struggle has really worked an advantage to man, having proved to be an important factor in his devel- opment. But with the extinction of some of the more ferocious species, there still survives in man some of the earlier ferocious instincts which manifest themselves in a useless slaughter of wild animals, a kind of wild delight in hunting " big game." Again, man being a flesh-eating animal, in all ages animals have been slaughtered to minister to his bodily needs. Such slaughter continues to-day on a tremendous scale, and will continue unless the race should be convinced of the sufficiency of a vegetable diet. This wholesale slaughter, even though it seems necessary, and is carried on in the most hu- mane fashion, has a more or less demoralising tendency, which we must reckon with. Again, in the light of modern science, we have found that certain animals and insects are bearers of disease germs, and these are a menace to the human organism. So we find it necessary to destroy them. Indeed, we find it expedient often to visit wholesale destruction upon them. We teach our children in the home and school to " swat the fly," to kill the mosquito, to destroy cockroaches, mice, and other vermin. All this must be done, and it seems right 230 RELIGIOUS TRAINING that it should be done. But it has a tendency more or less to dull our humaneness, and renders it more difficult to teach the child to exercise this virtue in relations, and under conditions, where the destruc- tion of life is not profitable. Again, animals are our inferiors, and are utilised for our service and pleasure. We take away the freedom of many. We harness the horse and ox, we stable the cow, we chain the dog, we cage the bird. This attitude of dominion over the animal world con- stitutes often a temptation to indulge in cruelty to ani- mals. So strong is this temptation that organisa- tions have sprung up to guard their " rights," and these " rights " are in some instances made the sub- ject of state legislation. It will thus be seen that in trying to teach the child kindness to animals, parents and teachers are by no means confronted with an easy task. They have to deal with inherited tendencies, and with certain un- favourable influences due to environment. But, on the other hand, there are some things that help them in their work. It is a very noticeable fact that young children are fond of animals. Household pets, like cats and dogs and rabbits, figure largely in the so- cial life of the child. Indeed, he is often more fond of them than of persons. This is doubtless due to the fact that at this time of life he has, in a sense, more in common with these animals than he has with man. This fondness does not cease as he grows RELATIONS TO ANIMALS 231 older. The dog is still the companion of the boy and the cat continues to be the pet of the girl. Still, despite all this, there is both a thoughtless- ness and cruelty which children manifest in their re- lation to animals and insects which make it impera- tive to deal with these vices, and, because of the pre- valence of them, it will probably be best at first to put the emphasis on the vice of cruelty more than on the virtue of kindness. In the very young child this cruelty is the result of ignorance or thoughtlessness. He will maul the cat and dog as though they were in- animate objects. He will pull off the legs and wings of the fly as though the fly had no feeling whatso- ever, and could maintain its being without these necessary members. A little later in life the child's ignorance and thoughtlessness develop into a thoughtlessness of a more serious character, which is sometimes attended by a conscious cruelty. He seems to delight in stoning frogs, birds, squirrels, and other animals. In many instances, through a misdi- rected generosity of parents or friends, he is made the owner of an air gun by which he maims or kills birds or small animals. In later life such cruelty is often manifest in brutality when dealing with domes- tic animals, such as the horse, ox, and dog. Now all that makes for brutality in the child ought to be curbed. It makes for immorality, and we will prove recreant to our trust if we fail to treat this vice seri- ously. 232 RELIGIOUS TRAINING It may be that cruelty of this kind is to be ac- counted for as merely the manifestation of " frag- mentary rudiments of past combat, capture, and killing of prey and enemies," 1 and that therefore we ought not to be too harsh in our judgments of the boy's conduct. But whether it is to be thus explained or not, it is nevertheless an evil, and it is our duty to do what we can to restrain such " atavistic tenden- cies " 2 in children. Furthermore, there is a moral obligation here as this matter relates itself to society. A large ma- jority of the community finds delight in song birds and in birds of beautiful plumage. What moral right have we to interfere with such delight simply to gratify selfish cruelty or vanity? Much will be taken out of life if our song birds, and our birds of gay plumage, eventually disappear. Furthermore, birds are of use to man. They eat insects and worms that destroy our trees. Why should man be deprived of this service to gratify the savage in- stincts of the boy with the shotgun, or the boy after he grows up and makes use of the more deadly rifle? Society is awaking to the danger, and is beginning a propaganda in the interests of protecting our birds. Such a propaganda can be best carried on in the school. But the home has a duty to perform also. Here wanton destruction of birds should be con- 1 Burk, " Teasing and Bullying," Pedagogical Seminary, Vol. IV, 1897. 2 See W. B. Drummond, An Introduction to Child Study, New York and London, 1910, p. 286. RELATIONS TO ANIMALS 233 demned as a vice, to refrain from which is a moral obligation that the child owes to himself and to so- ciety. But thus far we have been dwelling largely on the negative side of the subject — on the vices of un- kindness and cruelty. Let us now turn to the posi- tive side — the virtues of kindness and humaneness. Just how much this includes is not an easy matter to determine. Whether it means more than merely supplying the physical wants of the animals depend- ing upon us might be questioned by some. It at least means this much, and this alone is productive of moral results. Dr. Montessori calls attention to the effects of taking care of plants and animals on both the intellectual and moral life of young children. What is true of young children is true of older chil- dren as well. She says : " First, The child is initiated into observation of the phenomena of life. He stands with respect to the plants and animals in relations analogous to those in which the observing teacher stands towards him. Little by little, as interest and observation grow, his zealous care for the living creature grows also, and in this way the child can logically be brought to ap- preciate the care which the mother and the teacher take of him. " Second. The child is initiated into foresight by way of auto-education; when he knows that the life of the plants that have been sown depends upon his care in watering them, and that of the animals upon 234 RELIGIOUS TRAINING his diligence in feeding them, without which the little plant dries up and the animals suffer hunger, the child becomes vigilant, as one who is beginning to feel a mission in life. Moreover, a voice quite different from that of his mother and his teacher calling him to his duties is speaking here, exhorting him never to forget the task he has undertaken. It is the plain- tive voice of the needy life which lives by his care. Between the child and the living creatures which he cultivates there is born a mysterious correspondence which induces the child to fulfil certain determinate acts without the intervention of the teacher, that is, leads him to an auto-education, " The rewards which the child reaps also remain between him and nature ; one fine day after long, pa- tient care in carrying food and straw to the brooding pigeons, behold the little ones! behold a number of chickens peeping about the setting hen which yester- day sat motionless in her brooding place ! behold one day the tender little rabbits in the hutch where form- erly dwelt in solitude the pair of big rabbits to which he had not a few times lovingly carried the green vegetables left over in his mother's kitchen! ,u Observation, foresight, patience, sense of re- sponsibility, kindness, industry — all result from such a providence which children exercise over animals, and it is well to encourage them in it wherever prac- ticable. Furthermore, the nature of animals is such, that 1 The Montessori Method, New York, 1912, pp. 156-157. RELATIONS TO ANIMALS 235 our relation to them involves a further obligation of kindness — an obligation to train them for higher enjoyment — an enjoyment of companionship with human beings. To thus train animals will prove not only a kindness to them, but it will enhance our own pleasure, also, and the exercise of such kindness re- acts upon ourselves. It has an excellent moral ef- fect. Therefore such kindly treatment really be- comes a duty. We ought to cultivate in the child a religious con- ception of the world. It is God's world. He created it and cares for it. His providence extends to all of his creatures. Such a conception of the world in its relation to God as may be found in the 104th Psalm ought to be our conception. Jesus tells us that not even a sparrow falls to the ground un- heeded by the Heavenly Father. 1 If God thus cares for his world, we should respect it and teach our chil- dren to do the same. Wanton destruction and wan- ton cruelty are vices that are inconsistent with a Christian conception of the world. When the child once grasps the conception that this is his Heavenly Father's world and that therefore he should not un- necessarily injure or destroy any part of it, we will not find it a difficult task to teach him the virtues of kindness and humaneness in his relation to the ani- mal kingdom. In dealing with the virtue and vice growing out of our relations to animals the teacher will find that 1 Matthew x, 29. 236 RELIGIOUS TRAINING fables and allegories especially lend themselves to this purpose. They often deal with animal life, and in their personification of animals the moral lesson may be impressively brought before the pupil. It is rather surprising that modern writers of fables and allegories have not made more use of this method to teach morality as it bears on this subject. Here, again, is a field for cultivation by some clever writer. There are, however, a sufficient number of fables available so that the teacher will not be handicapped in the use of the indirect method here. General story literature also will furnish material that relates to this virtue and its opposite vice, so that the parent or teacher need not be embarrassed because of a lack of material. In dealing with the virtue and vice growing out of our relations to animals the following graded scheme is recommended: Virtue Grade i. Kindness to animals I II III IV V Vice Grade 2. Cruelty to animals I II III IV V In considering the child's relation to animals the following list of stories and selections may be used: " The Two Friends " and " Little Gustava," from The Way of the Green Pastures. 11 A Great Painter of Animals," from The Way of the Rivers. " Tom and the Dragon-Fly," from The Way of the Hills. RELATIONS TO ANIMALS 237 " Tom and the Fairy Bedonebyasyoudid " and " The Em- peror's Bird's-Nest," from The Way of the Mountains. u "The Children and the Dog," " The Queen Bee," and The Slave and the Lion," from The Golden Ladder Book. " Poor Old Horse," " The Banyan Deer," and " Who Stole the Bird's Nest? "from The Golden Path Book. " Sir Isaac Newton " and " Walter von der Vogelweid," from The Golden Door Book. " Stanley and the Squirrels," from Half a Hundred Stories. iEsop's " The Man and the Foxes." " The Wild Doves of St. Francis," by William E. A. Axon. " Dying in Harness," by John Boyle O'Reilly. " Rajeb's Reward " and " The Lost Spear," from Magic Casements, by Kate Douglas Wiggin and Nora Archibald Smith. " The Wounded Curlew," by Celia Thaxter. If any will not work, neither let him eat. — // Thessalonians iii, 10. Let all things be done decently and in order. — / Corinthians xiv, 40. Behold, the husbandman waiteth for the precious fruit of the earth, being patient over it, until it receive the early and latter rain. Be ye also patient. — James v, 7-8. And let us not be weary in well-doing: for in due season we shall reap, if we faint not. — Galatians vi, 9. And when they were rilled, he saith unto his disciples, Gather up the broken pieces which remain over, that nothing be lost. — John vi, 12. The prudent man looketh well to his going. — Proverbs xiv, 15. And he said unto him, Well done, thou good servant: because thou wast found faithful in a very little, have thou authority over ten cities. — Luke xix, 17. Not only do we owe it to ourselves to pursue a serious call- ing, but likewise to society at large. The man who refuses to work in some way or other lives at others' expense. . . . The calling is the guiding principle in life; it gives it steadiness and purpose. — (Am. trans.). — Prof. Frederick Paulsen. CHAPTER XIV THE ECONOMIC LIFE Ethical writers emphasise the vital significance of the vocational life in the moral development of the individual and of society. A vocation tends to unify a man's life, and this unity is itself a moral gain. It also identifies him with the community in a manner that makes both for his own as well as for the com- munity's welfare. Through it, in a systematic way, he makes his contribution to the world's work. He is not only saved from many of the sins of idleness, but he also develops many of the personal, social, and industrial virtues. He thus adds to his own enjoy- ment and enrichment of character as well as to the enjoyment and enrichment of the life of society. The more the teacher realises this, the more she will exert herself to impress upon her pupils in the up- per grades the importance of the vocational life, and to establish them in its virtues and guard them against its vices. By the economic life we mean whatever concerns the earning of one's living. Many children of the seventh and eighth grades are already regarding this matter as of immediate interest. Even if they have the desire to pursue their studies further, their cir- cumstances are such as to make an extended course 239 240 RELIGIOUS TRAINING out of the question. They must go to work next year or the year after. The fact is an unfortunate one from the point of view of education in general, but it offers a certain educational opportunity. It brings into the last two years of school some of the elements which enter into the preparation for a profession. It is well-known that young men who have been indifferent students in their college years become interested and industrious when they come to study the subjects which are evi- dently necessary for their success in life. They do not need to be compelled to work hard. If in a like manner the boys and girls who are presently to go out of the school into the shop or the mill perceive that what they are being taught in school bears di- rectly upon what they are to do for a living, and may determine whether they shall succeed or not, the problem of getting their interest is solved. This is easy when the work of the school is a di- rect training for the practical life, as is the case in manual instruction, and in such subjects as bookkeep- ing, penmanship, and arithmetic. But the wise teacher will show that the most important part of the preparation is that which affects character. The initial demand in the world of business is that which is supplied not by mere dexterity or knowledge of methods, but by those personal qualities which make the work of hands and brains effective. One of these qualities is industry. This is the vir- tue which is contradicted by the vice of indolence. THE ECONOMIC LIFE 241 It is the solid foundation of all achievement. Young people are sometimes misled by the dramatic exam- ples of adventurers and men of genius who seem to have accomplished great things easily, by good luck, without trying. They remember that Aladdin was a lazy lad in whose hands was placed a magic lamp which made him master of the unseen powers. All that he had to do was to rub the lamp; that was the most serious exertion of energy required. And he became rich and married the sultan's daughter. The real truth, however, is that in actual life the story of the lazy lad is parallel with the story of Aladdin only to the end of the first chapter. Down he goes along the magic stairs in search of gold and gems, and the cover is clapped down upon him, and there he is in the dark for good : he never gets out. All things come to the industrious. Nothing comes to the indolent but shame and failure, and the loss of all the things which are to be attained by industry. Indolence is the counterfeit coin which is offered in purchase of the good things of life, and is refused at all counters. The hours of the day are like the blank leaves of a check book, being worth only what we make them worth. All young people desire to live lives of self respect and economic independence. They look forward to the owning of their own homes, and to the successful conduct of their own business. One of the most important lessons which they can learn in school is that the key to all this pleasant life is industry. 242 RELIGIOUS TRAINING But in order to make the importance of industry plain, young people must have an ambition to be and to do that which requires industry for its accomplish- ment. Often the indolent pupil lacks aspiration. He comes out of an environment of plodding and careless life in which there are low standards of liv- ing. His parents and his neighbours are contented with food and lodging of a poor kind, and are satis- fied to live from hand to mouth. The school must appeal to ambition. It must set forth the possibili- ties which are within the reach of industrious youth. It must show how both health and happiness await those who really desire them, while those who lack ambition get only so much as they actively desire. It is indeed true that industrial conditions are dif- ficult. There is a feeling in the minds of manual labourers that they are imprisoned in the midst of discouraging conditions out of which they cannot es- cape. All their industry, they think, will but contri- bute to the gains of their masters, leaving them as poor as ever. On the other hand, there are many examples of men of conspicuous success who began their career with nothing. They are prosperous be- cause they worked hard and intelligently, while the other boys who went to school with them are poor. They laid hold of every opportunity. One might have said that they had no chance. The future, it seemed, belonged to the sons of the rich, who had every advantage to start with. But it did not work out that way. They were determined to succeed. THE ECONOMIC LIFE 243 Their constant ambition opened a way for them over all obstacles. They made effective weapons out of the opportunities which others threw away. " There spread a cloud of dust along the plain ; And underneath the cloud, or in it, raged A furious battle, and men yelled, and swords Shocked upon swords and shields. A prince's banner Wavered, then staggered backward, hemmed by foes. A craven hung along the battle's edge, And thought, ' Had I a sword of keener steel — That blue blade that the king's son bears, — but this Blunt thing — ! ' he snapt and flung it from his hand, And lowering crept away and left the field. Then came the king's son, wounded, sore bestead, And weaponless, and saw the broken sword, Hilt-buried in the dry and trodden sand, And ran and snatched it, and with battle-shout Lifted afresh he hewed his enemy down, And saved a great cause that heroic day." These are noble lines for the memory of youth, worth being printed in great letters and hung on schoolroom walls, for the incitement of high ambi- tion, and for the assurance that success is won not by favour, nor by excellence of tools or weapons, so much as by constant determination, and the resolve to do difficult things in an heroic spirit. Along with industry and ambition as good quali- ties of the economic life goes the virtue of order. There is a plodding and unintelligent industry which defeats all the dreams of ambition because it does not use the time aright. Order begins with prompt- 244 RELIGIOUS TRAINING ness. The orderly worker is on hand punctually, at the moment. This is plainly one of the virtues for which the discipline of the school provides continual exercise. The wise teacher shows the pupils how promptness, and regularity, and system, and the de- tails of order are necessary, not only that the life of the school may proceed well, but that the lives of the scholars may be affected by it. They are to be reminded that this virtue is as essential to all econo- mic progress as a knowledge of tools is essential to a mechanic. Prosperity is impossible without it. Thus the failure of a farm is proclaimed by the implements which lie neglected. in the field. That spectacle of improvidence and neglect and disorder is not only an evidence that the farm does not pay, but an explanation of its poor returns. The trouble with the farm is that it is managed by a farmer who sees no harm in leaving his hoes and shovels, his plows and rakes under the wet sky. That shows what sort of man he is. The failure is first in the character of the farmer; then, as a consequence, in the farm. Order is required, then, in the schoolroom. Desks must be kept neat, bells must be obeyed with immediate response, hours must be observed to the minute, quiet must be maintained, the school must proceed with the carefulness of a business office, in order that boys and girls may be taught this very necessary virtue of order. Employers are looking for young people, who, together with industry and THE ECONOMIC LIFE 245 ambition, have a sense of order. To such the re- wards of the economic life are given. They get the promotions. When places of responsibility are open, and young men are to be advanced to master- ships, account is taken of their orderly habits. They who would be intrusted with the keeping of order, with the conduct of a system, must first be systematic and orderly themselves. There are two allied virtues which take these qualities of industry and ambition and order out of the enthusiasm of new resolutions, and make them a settled part of the working day. One of them is patience, the other, is perseverance. These make youth willing to wait. For the rewards of virtue are often slow in coming. One says hastily to him- self, " I have lived according to the principles which ought to bring advancement, and I am not advanced. My wages are no more than they were two years ago. I will give up the fruitless effort." In such cases it is sometimes well for the discouraged worker to ask himself: " Am I really worth more than I was two years ago? Am I contributing more to the suc- cess of the business than I was?" For the un- changed wage may mean that the worker is un- changed. But if the question may be answered in the worker's favour, and still his virtues seem to have no recognition nor reward, then the needed qualities are those of patience and of perseverance. All the virtues are tested by them. Men must have virtues which can stand strains. 246 RELIGIOUS TRAINING They must be enduring. Sometimes the master is watching to see if the good qualities of the man are real; they may be only the products of a passing enthusiasm. The man may work well under pleasant conditions, but may have no staying qualities. The successful man is he who has met discouragement a thousand times. Often he failed when he hoped to succeed, and had no recognition, was not appreciated, seemed to make no progress. Under these circum- stances most of his companions on the way to suc- cess became discouraged and gave up, and that was the end of them. He kept on. But patience and perseverance imply discourage- ment and difficulty. These conditions are essential to their existence. Patience is a virtue only when we have good reason to be impatient, and persever- ance means nothing unless it is hard for us to per- severe. Thus all the difficulties of school life are as much a part of the economic life which follows as the rigors of practice are a part of the game. The purpose of practice is to accustom players to hard usage in order that they may take it cheerfully and without surprise when they get it from the other team. Soft practice makes soft players, as soft studies make soft people, unable to meet the diffi- culties of life. The lesson is hard because life is hard, and the school is meant to train youth to en- counter hardship. The virtues of economy and prudence, important as they are in the work of the world, are some- THE ECONOMIC LIFE 247 what remote from the work of the school. Life stretches out so immeasurably before the feet of youth that it is hard for the young to realise that they must take care of their hours. Why be careful, when there are so many hours? And the saving of money is remote from most pupils, since few of them are earning it. The value of money is hardly more than an academic proposition until one discovers by experience how hard it is to get and keep. That ex- travagance is a vice must be taught as a dogma, the lesson being confirmed later by reason and experi- ence. The teacher may show that time and money are the materials of our continual bargains. We are forever spending them, and getting what we pay for. The instinct to make a good bargain, the reluctance to be cheated, is universal, and makes a basis of ap- peal. Evidently, the permanent is better than the temporary, gold is better than brass; to buy some- thing to keep is better than to buy something to throw away. And if we buy this, we cannot buy that. Thus wastefulness may be impressed upon the mind as a form of folly. The youth who throws away time which might be used for his advancement in life might as well pitch his dimes over the bridge. Wasted money, for foolish purchases, is a reason for derision, like the folly of one who because of ignor- ance or of carelessness is continually cheated. Im- providence is a thing to be ashamed of as a mark of lack of knowledge of life. In the curious colour 248 RELIGIOUS TRAINING scheme of popular morals the youth who is under- taking, as the phrase is, to paint the world red is succeeding only in painting himself green. The list of the more outstanding economic virtues closes with the personal qualities of honesty and courage. They are closely allied. For honesty, in any large definition of the word, means not only the keeping of one's hands from picking and stealing, but a certain allegiance to one's convictions. He is honest who is true, sincere, and genuine, and who does what he believes to be right, and declines to do what he believes to be wrong. And this calls for courage. It implies self-reliance. It demands a measure of initiative and independence. He who has honesty and courage possesses the qualities of leadership. At the least, he will not be found ig- nobly following a crowd to do evil. He can be de- pended upon. He orders his conduct, not by the prohibitions of the law, but by the guidance of his own conscience, and will do well whether he is com- manded or not, and whether he is observed or not. These personal qualities should be developed in the school, not by regulation, nor by direct instruc- tion, but by the attraction of noble examples. A series of readers that holds up to the admiration and emulation of youth honest and courageous heroes will be of great service here. The stories of their lives help to make a public opinion which praises moral bravery. It assists a condition out of which boys and girls go into the world with certain fine THE ECONOMIC LIFE 249 ideals, rejoicing in the strength of the body, but re- joicing even more in that strength of the will and of the soul which keeps men true to the distinction be- tween right and wrong, and makes them instinctive champions of right. According to recent trustworthy statistics about seventy-five per cent, of the children of our public schools leave the schools without entering upon high school work. This means that many of them, both boys and girls, enter upon life at this time as " bread- winners." Because of this fact it is exceedingly im- portant that they should be trained in the economic virtues before they leave the elementary schools. To thus train the boy and girl is to give them the best kind of vocational guidance. It is to teach them how to make the most of their lives in " the struggle for existence," and the struggle for human welfare, in the business world into which so many of them soon must enter. These virtues are, indeed, " splen- did utilities; " but, in addition to the utilitarian ad- vantages resulting from their practice, they save youth from the crasser influences of the vocational life. Its sordid materialism will be relieved by a wholesome idealism. The following graded scheme will be found help- ful as a basis for training children in the virtues of the economic life. It will be noted that they belong primarily to the upper grades. 250 RELIGIOUS TRAINING > > > > u p _| H-l H-l t-H 2 P P P P P P P P > > l-l H-l P > £ 2 bO 8 2 £ oj 3 « c > 8 ^"§ S-2? S 6 . . . >■> '-i V •"M *"^ •"* M »H TO u an «i t) x « -ft C/D Ph K 8 c n > en Cm £ S 8 fro THE ECONOMIC LIFE 251 > > > H s > > > O _ M > > > .2 2 252 RELIGIOUS TRAINING The following list of stories and selections may be used in connection with the virtues of the vocational life: " Daily Work," " The Way to Wealth," " To-day " and " The Story of Whang," from The Way of the Stars. " Four Pioneers," " A Working Monk," " An Architect of Fortune," "Maxims on Economy," " Be Strong!" and " Prudent and Self-Reliant Young Americans," from The Way of the King's Gardens. "A Persevering Youth," "Something to Do," "The Heritage," "Heroes of Progress," "Wise Work" and " Impossible," from The Way of the King's Palace. " Robert Fulton," from The Golden Key Book. "The Goblin and the Huckster," "A Song," "Ad- versity," "Of Sir Beaumains and His Quest," " The Story of Ali Cogia," "The Light of Stars," " Lochinvar," " Palissy the Potter," " Three Questions," " The Boyhood of Abraham Lincoln," and " How Marbot Crossed the Dan- ube," from The Golden Word Book. " Polonius to Laertes," " A Brave Rescue and a Rough Ride," "A Master of Fate," "Thomas Alva Edison," "Quiet Work," "Habit," "The Chambered Nautilus," " Days," " Order in the House," " Ulysses," " A Glance Backward," " Salutation of the Dawn," " Joyfulness," " Sonnet on his Blindness," " The Singers," " Ode to Duty," "The Mystery of Life," "The Choir Invisible," "The War Horse and the Seven Kings," " George Washington," and " The Carronade," from The Golden Deed Book. " An Oriole's Nest," and " The Builders," from Ways of Wood Folk, by William J. Long. "Robert Owen," " Chauncey Jerome," " Michael Reynolds," " Peter Faneuil and the Great Hall He Built," and " George Flower," from Captains of Industry, by James Parton. " Mary Lyon," from An American Book of Golden Deeds. " The One- THE ECONOMIC LIFE 253 Eyed Servant," from Stories Told to a Child. " Life " and "Opportunity," by Edward Roland Sill. "The Rescue Party," from A Book of Golden Deeds. Story of George Stephenson. Story of Sir Humphrey Davy. "Sir Humphrey Gilbert," from Short Studies on Great Subjects, by J. A. Froude. " History of Cogia Hassam Alhabbal," in Stories from the Arabian Nights, published by Houghton Mifflin Company. Put them in mind to be in subjection to rulers, to authorities, to be obedient, to be ready unto every good work. — Titus iii, i. If I forget thee, O Jerusalem, Let my right hand forget her skill. Let my tongue cleave to the roof of my mouth, If I remember thee not; If I prefer not Jerusalem Above my chief joy. — Psalm exxxvii, 5, 6. Thus saith the Lord, Keep ye justice, and do righteousness. — Isaiah Ivi, 1. Thou shalt not wrest justice: thou shalt not respect persons; neither shalt thou take a bribe; for a bribe doth blind the eyes of the wise, and pervert the words of the righteous. — Deuteronomy xvi, 19. For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until her righteousness go forth as brightness, and her salvation as a lamp that burneth. — Isaiah lxii, 1. I am the Lord, thy God, who brought thee out of the land of Egypt, out of the house of bondage. — Exodus xx, 2. Be of good courage, and let us play the man for our people, and for the cities of our God. — // Samuel x, 12. Honour all men. Love the brotherhood. Fear God. Honour the king. — / Peter ii, 17. Render to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour. — Romans xiii, 7. Pray for the peace of Jerusalem. — Psalm exxii, 6. They help every one his neighbor; and every one saith to his brother, Be of good courage. — Isaiah xli, 6. CHAPTER XV THE POLITICAL LIFE The perils which are involved in the attempt to combine politics and religion have passed into a pro- verb. They are abundantly illustrated in history. But they refer not so much to essential religion and essential politics as to the organisation of these ele- ments of life into societies and parties. There is a natural and necessary antagonism be- tween partisan politics and sectarian religion, because each of these is a form of selfishness. The partisan in politics is considering not the welfare of the peo- ple, but the success of his party; he is concerned about the possession of political power for his own pur- poses. And the sectarian in religion is interested not so much in the community as in his particular de- nomination, beyond whose limits he rarely looks; he desires the contributions, the privileges, the build- ings, the prestige, the power which will exalt his own society. In partisan politics and in sectarian reli- gion there is the same spirit of disregard of the com- mon good for the sake of the individual gain. Every kind of selfishness is the enemy of every other kind of selfishness. Each interferes with the other. Each is determined either to use or to 255 256 RELIGIOUS TRAINING destroy the other. The antagonism is concealed by the ordinarily decent behaviour of respectable peo- ple, but it exists beneath the polite conventions, and appears on the occasion of any crisis. Under various different names the Church has got itself hated by the people, whenever the people have discovered that the Church does not care for them. When such a discovery is made, and the accusation is true, trouble immediately follows. The Church is despoiled of the wealth and power which it has been eagerly attaining, when its supreme purpose should have been the salvation of the people from their sins. The great word, " He that saveth his life shall lose it," is verified again. This has taken place in dif- ferent lands and times, and in different kinds of reli- gion, Catholic and Protestant. It is a conquest of the church by the world. It is not an indictment of religion, any more than disease and sin are indict- ments of humanity. But it is a temptation which is to be recognised and guarded against like a con- tagion. In schools where the conditions permit the free discussion of religion, this historical fact should be made plain, and the warning which it involves should be given. The schools are educating citizens, some of whom will be holders of office, and all of whom will have a voice in the selection of holders of office. These young people should be so trained that they will know the difference between the officer who is interested mainly in his party or in his church or in THE POLITICAL LIFE 257 himself, and the officer who is interested mainly in securing for the people the best possible service. They should be made to see that the partisan and the sectarian defeat their own plans, and that their activi- ties, however successful temporarily, are finally a be- trayal of their party and their sect. In domestic service there are servants who take commissions from the grocer and the butcher; they are making individual profit on the side. Their in- tention is not that their employer shall get the best possible value for his money. When they are found out, they are discharged, and the grocer and the butcher who used them lose their trade. In political service there are employees who are eagerly con- cerned to get employment for their brethren in reli- gion. When they have the power of appointment they consider not the interests of the people, who ought to have the most competent service, but the interests of some church to which they belong. The result is that they fill the ranks with their co-religion- ists, steadily depreciating the standards of service, until presently the situation is publicly perceived. Then there is a protest, in which temper is lost, and the good are confounded with the bad, and the church is confused with religion, and out go the whole company of sectarians. Meanwhile, their sect has been represented to the convnunity as inter- ested not in souls, but in salaries; and religion, mixed up with this dishonest selfishness, suffers a long loss. Young people ought to be made to see that this Z5 8 RELIGIOUS TRAINING works with the precision of a machine. Defeat will follow every endeavour to exalt a religious society at the expense of the people, as burning will over- take every finger which is touched to hot iron. The only abiding exaltation of the church comes from its self-effacing service of the community. The church- man in office will best serve the church to which he belongs by securing to the people the best possible persons to do their work, and by having no other concern whatever than the public good. Religious education, even in sectarian schools, must take ac- count of the unchangeable psychology of the situa- tion. It is to be understood, further, that the true State is one aspect of a true Church. For religion is only half worship; the other half is work. It is only in part sanctification; the sanctification is for the sake of service. Out of the privilege and inspiration of the Church men and women are to go to their oppor- tunities and duties in the State. They are to realise the righteousness in which true religion manifests it- self. The State is an ethical institution. It exists for the welfare of the people. This is its supreme end. However inferior may be the conception of " wel- fare " which the people may form, still it is an ideal that they impose upon themselves, and the realisation of which, in a measure at least, they apprehend as a moral obligation. By its aims, its laws, — prohibi- tory and mandatory, — its aspirations and its inspira- THE POLITICAL LIFE 259 tions, the State proves to be a tremendous moralising force, and anything that can be done to promote its highest interests should be done. The public schools are in a large measure training schools for citizenship. Supported as they are by the people, this should be their primary aim, and they ought to be training schools for good citizen- ship. Here that knowledge and sentiment which make for such ends should be fostered. It is here that the individual should be instructed and estab- lished in those virtues which make for the public weal — in that " righteousness which exalteth a na- tion." A school that fails to realise its duty in this respect fails in one of its most fundamental moral obligations. What, then, are these virtues, and how can we effectively introduce the pupil to them? The foundation virtue of the political life is one which has a like place both in the school and in the home. All discipline, whether domestic, academic, or political, begins with it. The lack of it imperils or destroys all organisation. This is the virtue of obedience. The first ground of obedience is authority. In early childhood, and in such classes of society as have hardly developed beyond the unreasoning stage, this is the only basis of obedience. The mind and the will must be directed by a superior wisdom and strength. The command must be heeded because it is a command, whether it is agreeable or not, and whether it is understood or not. Prompt and un- 2 6o RELIGIOUS TRAINING questioning obedience is necessary at this period for its own sake, in order to develop habit, as various exercises are necessary as an initiation into art, or music, or letters, in order to develop dexterity. The encouragement of this virtue is in the approval of those in authority when it appears, and their disap- proval when it is lacking. It is assisted by examples, such as appear in a series of ethical readers, of boys and girls who obeyed splendidly under difficult con- ditions. All the singing, marching, and drilling of the schoolroom, and whatever else goes to the sound of a bell, are in the direction of obedience. As years increase, and it becomes possible to make more appeal to reason or imagination, the almost instinctive interest which children have in soldiers and sailors may be made to contribute to this virtue. These men obey instantly, and all their strength proceeds from that fact. Thus the teacher passes from authority as a ground of obedience to lay a second foundation in the fact of efficiency. It is plain that a good regiment obeys, and it may be made plain that a school, in order to be a good school, must obey. All the energies of the captain must be set free for use in leading the regiment into action. He must not be delayed and distracted by having to urge laggards into line. And all the energies of the teacher must be set free for teaching. On goes this regiment into the battle of life ; every inattentive or disobedient soldier weakens it. The universal in- terest of children in athletic games affords another THE POLITICAL LIFE 261 opportunity for connecting obedience with efficiency. For the phrase " team play " is equivalent to obedi- ence in action. Instant response must be made to the word of the leader. As children grow still older they may be made to understand that school laws are the expression of careful wisdom. This understanding is impeded in some cases by a conviction based on experience that home laws often represent impulse or impatience or a failure to appreciate the conditions of child life. But even here the reasonableness of the academic regulation may be made clear. Much may be done by explanation of the reasons for the regulations made sometimes to the whole school, and sometimes to a chosen group of natural leaders. The wise teacher will invite discussion, and be ready to listen attentively to all counter-arguments. In this way the energies of the scholars themselves may be en- listed on the side of the constituted authorities. The importance of the whole matter is evidenced by the continual complaints of the ineffectiveness of the public school in teaching respect for law. Often a part of the failure arises from the presenta- tion of school law on the basis of authority alone to boys and girls who ought to be appealed to on the basis of efficiency and reason. The law is a coercive fact by which youth is kept in bondage. The chil- dren are conscious only of the restraint of it. They , consequently hate it, and on every convenient occa- sion react from it. They are at war with the teacher 262 RELIGIOUS TRAINING in the school, and they continue to be at war with the policeman when they get out of school. They need to be taught the value, the right and the neces- sity of law. Much may be learned from the meth- ods of such organisations as the George Junior Re- public, and from the conduct of successful boys' camps. The essence of sound political life is in regard for law as a common possession. It is our law, made for us by men whom we have chosen for that pur- pose, and enforced by men in uniform whose salaries are paid by us in the form of taxes. It is a regula- tion agreed upon by us all as the best method for securing order and efficiency in the living of our life. It may, indeed, be questioned how far it is possible to introduce into secondary schools, and especially into elementary schools, the self-government which works so admirably in some colleges. But some measure of it may probably be used to a much greater extent than has as yet been attempted. The simplest form is a choice by the teachers, or still better by the pupils, of certain representatives, with whom the makers and administrators of school law may profit- ably confer. The result ought to be a company of youth who shall go out of the school accustomed to regard law as a rule to be not only obeyed but en- forced. The pupils themselves are enlisted on the side of law. Political duty is changed to enthusiasm by the fostering of love of country. Children may very THE POLITICAL LIFE 263 early be taught to be proud of the land, the nation, the city, the locality in which they live. Thus geography becomes instruction in patriotism. The children learn in how great and wonderful and beau- tiful a place they have their residence. They be- come aware of the large fact of nationality, and are made acquainted with the resources, the growth, the possibilities of the country. They are taught in their study of history what has been done for them by the pioneers, adventurers, settlers, statesmen, and heroes. They perceive that they are entering into a precious heritage. They are prepared to take their places in this march of progress. They come to un- derstand how the government, national and local, is administered, and what is actually being done under the leadership of legislators in the national and state councils, and in city halls and town meetings, for the general good. When they learn this, they will be wiser than many of their parents. In the course of such teaching instruction will be given in the history and nature of our political in- stitutions. Such teaching is made especially neces- sary by the presence in our public schools of great numbers of children whose parents were born under very different political conditions. The children de- rive from their parents the attitude and opinions which these conditions cause. Often the elders have left their homes because of political corruption, in- justice, and oppression, and though they may have sought these shores as a place of refuge and a haven 264 RELIGIOUS TRAINING of happiness, they cannot quite divest themselves of their inherited prejudices. If in the land of their birth political authority meant tyranny and oppres- sion, and the courts of law meant only extortion from the poor, some measure of that feeling will continue, even under changed conditions. It must be met in the school by teachers who understand that it exists. The teacher is dealing directly, indeed, with children, but indirectly with full-grown citizens whose preju- dices may at any moment give rise to serious vio- lence. The instruction which enlightens children to the nature and meaning of our free institutions, and shows them how they intend the best welfare of all citizens, is one of the most important pieces of work which anybody can do in this country. Under such teaching the American flag takes on a new signifi- cance. The fact that our institutions depend upon our- selves brings the public school into vital relations with the political situation. Indeed, it is primarily for this purpose that the school exists and is main- tained by taxes levied on the citizens. These taxes are collected from all taxpayers, whether they have children or not, because the output of the schools is of universal interest. All social order depends upon it. Rightly understood, nothing in the course of study in the public school is so important as that which has hardly any recognised place in it, the sys- tematic teaching of morals. For that which con- cerns us all, and makes the maintenance of schools THE POLITICAL LIFE 265 worth while, is not merely the imparting of a knowl- edge of letters or figures, but the impressing of such moral ideas as shall make good citizens. The best product of a school is character. Thus the love of justice, the love of honesty , the love of liberty, the love of peace, are to be nourished in the lives of children. A series of ethical or of moral and religious readers is one attempt to assist the school in fulfilling its supremely important func- tion, but this needs to be supplemented and enforced in the whole management of the school. A most im- portant factor is the treatment of the daily problems in such a manner as to uphold the value of these vir- tues and to illustrate them in the conduct of the school affairs. The just teacher, who makes deci- sions not in haste, nor in temper, but after consulta- tion and consideration, with no purpose but to be fair, is teaching morality most effectively. And the dis- tinction between liberty and license, the wholesome advantages of peace, and the essential quality of honest dealing, may be taught from texts daily sup- plied in the experiences of the school. The heroism of peace, in the lives of firemen and policemen, in the face of accident, are illustrated in the daily papers. Courage is to be praised as a moral rather than a physical bravery, the test of which is af- forded by the temptations of the school yard and of the street. As for respect for rulers, it begins with respect for teachers, a respect earned by fairness, earnestness, competence, and sympathy. 266 RELIGIOUS TRAINING The pupils are to be taught that the highest virtues are social and aggressive. To live one's individual life is excellent so far as it goes, but to make one's life count in the furtherance of all that is good, to be not only right but a champion of right, to be not only a good citizen but a defender and maintainer of good citizenship, this is the goal of all the instruction which bears ultimately on the political life. This is the meaning of the virtues of political interest and political honour. All the emotions of love of coun- try are to be focused upon the endeavour to contrib- ute to the welfare of the country, and to fight against all agencies and influences which degrade its life. The immediate aim may be the development of loy- alty to the school, the endeavour to enlist all children in the making of the cleanest, the most orderly, the most attractive, the most efficient school in the com- munity. The natural zeal which is manifested in the rivalries of intercollegiate sports, and in the games between rival teams at baseball, may be util- ised in the finer competitions for the attainment of higher standards of life. Then it will be easy for the boys and girls, grown into men and women, to conduct themselves with like enthusiasm in the great work of making the cleanest, the most orderly, the most attractive, the most efficient city. Out of such a spirit we may expect the emergence of better politics. The following graded scheme is commended to the teacher : THE POLITICAL LIFE 267 Q 1— 1 > > >>> > w M HH HH t— 1 I— I Q I— < > >> >>> U > HH HHHHH _ _ >>> >> >>> > > > C3 V N H3 C (L) 4-> s " IS § OOOOOOJOOO hJ Pl, ^ kJ U P4 h-1 Cu Oh CO ^ U-iVO t*«00 QtO M 268 RELIGIOUS TRAINING The following stories and selections bring out the virtues of the political life : — " Our Country," " Stories about Jefferson," " A Song for Flag Day," " A Brave Girl," and " The Story of the Flag," from The Way of the Green Pastures. " National Hymn," " How One Man Loved His City," " Lord Cornwallis's Knee Buckles," " David and Saul," and 11 The Leak in the Dike," from The Way of the Rivers. " The Star-Spangled Banner," " Elijah, the Prophet of God," and " The Story of the Spies," from The Way of the Hills. " Independence Bell," " The Exploits of Douglas and of Randolph," " Bruce and the Spider," " Union and Liberty," and " Lexington," from The Way of the Mountains. " A Brave Leader," " Hymn of the Vaudois Mountain- eers," " A Letter," " Battle Hymn of the Republic," " Joan of Arc," " The Cavalier," " The Blue and the Gray," " God Save the Flag!" and "The Death of King Arthur," from The Way of the Stars. " The Hero of Khartum," " The Landing of the Pilgrim Fathers in New England," " Ode for Washington's Birth- day," "George Washington," "A Patriot's Words," " Talleyrand and Arnold," " The Story of Patrick Henry," "Dear Land of All My Love," "Nathan Hale," and " Oliver Cromwell," from The Way of the King's Gardens. " America Befriend," " Patriot and Statesman," " Wen- dell Phillips," " The Siege of Leyden," and " The Snow King," from The Way of the King's Palace. "Prince Hal Goes to Prison," "My Own Land For- ever," and " Three Hundred Heroes," from The Golden Ladder Book. " Arnold Winkelried," " The Traitor Girl," and " Sir Thomas More," from The Golden Path Book. " Paul Revere's Ride," " Gathering Song of Donald THE POLITICAL LIFE 269 Dhu," "Joan of Arc," "The Overland Mail," "The Shahs and the Demons," " How Sleep the Brave," " The Flag Goes By," " The Centennial Celebration of Concord Fight," " The Sword of Damocles," " My Native Land," and " An Old Swiss Story," from The Golden Door Book. " Griselda," " Hannibal," " The King and the Sea," " The Blue and the Gray," " The King of the Monkeys," " Song of Marion's Men," " Zenobia of Palmyra," "Old Iron- sides," " The Pilgrim Fathers," " Lexington," " The Keys of Calais," " Soldier, Rest! " " iEgeus and his Queen," " Sonnet on Chillon," "The Gray Champion," "The Man Who Could Not Be Bought," "The Minstrel Boy," "Of the Queen's Maying, and How Sir Lancelot Rode in a Cart," " Of Old Sat Freedom," " Gettysburg Address," " Abraham Lincoln," " The Death of Nelson," " The Arsenal at Spring- field," and " Concord Hymn," from The Golden Key Book. " The Law of Authority and Obedience," " Horatius at the Bridge," "Liberty or Death," "The Ballad of the Clampherdown," " Roland," " Hail to the Chief," " The Morning of the Battle of Agincourt," "The Battle of Agincourt," " Antony's Speech over Caesar's Body," " Marco Bozzaris," " Fight between the Bonhomme Richard and Serapis" and " The Story of a Roman General," from The Golden Word Book. " Voluntaries," " The Man without a Country," " The Charge of the Light Brigade," " The Strenuous Life," " Joan of Arc," " Oration of Mark Antony," " Washington's Fare- well Address," " The Ship of State," " The Bivouac of the Dead," " Scots Wha Hae," " The Four Wreaths," " Say What Is Honor," " The Carronade," and " On Laying the Cornerstone of the Bunker Hill Monument," from The Golden Deed Book. Whittier's " Barbara Frietchie," " Off to the War," and " The First Fourth of July," from Boys and Girls of Seventy-seven, by Mary P. Wells Smith, " He Gave His 270 RELIGIOUS TRAINING Life for His Country," and " I Did Not Do the Job for Money," from Brave Deeds, Young Folks Library. " Helena of Britain " and " Edith of Scotland," from His- toric Girls, by E. S. Brooks. 11 The Perfect Tribute," by Mary Raymond Shipman Andrews. " Warren's Address," by John Pierpont, in Poems Every Child Should Know. " What Makes a Na- tion?" by W. D. Nesbit. "The Princess Wins," from Deeds of Daring Done by Girls, by N. Hudson Moore. 11 The Passing of Arthur," from Tennyson's Idylls of the King. "The Rise of Robert the Bruce," from Scott's Tales of a Grandfather. " Nisus and Scylla," from Bul- finch's Age of Chivalry. Tennyson's " Charge of the Heavy Brigade." " The Bixby Letter," by Abraham Lincoln, " To the American Troops before the Battle of Long Island," by George Wash- ington, " The Fourth of July " and " On Sudden Political Conversions," by Daniel Webster, and " The Revolutionary Alarm," by George -Bancroft, in Prose Every Child Should Know. " Israel Putnam," from Boys' Heroes, by Edward Everett Hale. " Henrietta the Siege Baby," from The Book of Princes and Princesses, by Mrs. Lang. " Eulogy on James A. Garfield," by James G. Blaine. " Our Colors," from More Five Minute Stories. " Edward Randolph's Portrait," by Nathaniel Hawthorne. " Langton " and " Becket," from Saints and Heroes, by George Hodges. "The Reveille," by Bret Harte. "Nathan Hale," from The Book of Patriotism, Young Folks Library. " A Hero of Valley Forge," from An American Book of Golden Deeds. " Tubal Cain," by Charles Mackay. " The Hare," from Collection of Eastern Stories and Legends. " The Commonwealth of Bees," from Shake- speare's Henry V. "A Comparison of Two Events," by W. M. Thackeray, in Patriotism in Prose and Verse, edited by Jane Gordon. " The Might of the Cowheaded Club," THE POLITICAL LIFE 271 from Stories of Persian Heroes, by E. M. Wilmot-Buxton. " Life without Freedom," by Thomas Moore. " The Dec- laration of Independence." " The Battle of Blenheim," by Robert Southey. "The Troubadour's Last Song," from God's Troubadour, by Sophie Jewett. " For Wallace or King Edward," from Historic Scenes in Fiction, Young Folks Library. " Character of Washington," from Leaders of Men, Young Folks' Library, The heavens declare the glory of God; And the firmament showeth his handiwork. — Psalm xix, i. Stand still, and consider the wondrous works of God. — Job xxxvii, 14. Speak to the earth, and it shall teach thee. — Job xii, 8. And let the beauty of the Lord our God be upon us; And establish thou the work of our hands upon us; Yea, the work of our hands establish thou it. — Psalm xc, 17. How amiable are thy tabernacles, O Lord of hosts ! — Psalm lxxxiv, 1. Mark the perfect man, and behold the upright. — Psalm xxxvii, 37. Ye therefore shall be perfect, as your heavenly Father is perfect. — Matthew v, 48. But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, self-control; against such there is no law. — Galatians v, 22, 23. Whatsoever things are true, whatsoever things are honor- able, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. — Philippians iv, 8. CHAPTER XVI THE ESTHETIC LIFE No book on Religious Training would be complete without dealing with the moralisation and spirituali- sation of the aesthetic nature of the child. Children are by nature aesthetic beings. Constitutionally, they function aesthetically just as really as they do socially. Very early in their history they manifest delight in beauty. The nature of these reactions will be explained as we proceed with the chapter. Because of them, education calls for the develop- ment of this aspect of the child's nature, and reli- gious culture demands its moralisation. Morality and religion are especially concerned with aesthetic development, since there is an intimate relation ex- isting between the beautiful and the good. So in- timately related are they that thinkers like Plato, Shaftesbury, and Schiller really identify them. Whether this be justifiable or not, it is undoubtedly true that the aesthetic is an exceedingly important factor in our moral life, and it should receive proper recognition. The Greeks very properly emphasised the aesthetic in education, because of its moral effect upon the in- dividual, and through the individual upon the state. 273 274 RELIGIOUS TRAINING There is evidence of this moral effect in nearly every soul that is at all sensitive to beauty. Compayre says: "Evil, in fact, is an ugly thing; and the delicacy of a soul sensitive to beauty is offended at it and spurns it. And if we make a minute study of the different beauties which art and nature have contrived for charming and en- nobling life, the moral influence of the beautiful appears still more striking. The spectacles of nature allay the passions and envelop us in their purity and innocence. The plastic arts at the very least reveal and communicate to us the grace and elegance of the bodily movements. Music, the most im- pressive of the arts, to which the ancients attributed a pre- ponderant part in education, transmits to the soul a certain contagion of order and harmony. Finally, poetry exalts and enchants us by its more formal inspirations ; it moves us with admiration for all the beautiful deeds which it celebrates, and which it proposes as models to the enthusiasm that it excites within us." x An explanation of the moral progress of the race without reckoning with the aesthetic as an exceed- ingly important factor in the cause would be alto- gether inadequate. Religion, also, is vitally interested in the develop- ment of the aesthetic nature of the child. The rela- tion between the aesthetic and the religious conscious- ness is very intimate. All the fine arts are utilised by religion. Indeed, religion is exceedingly depend- ent upon them as a means of expression. Poetry, music, painting, architecture, and sculpture have been 1 Compayre, Lectures on Pedagogy, trans., Boston, 1896, pp. 250- 251. THE ESTHETIC LIFE 275 the active servants of religion. The religious con- sciousness in its efforts to manifest itself would be almost helpless without them. Rob religion of her " psaltery and harp," her " timbrel and dance," her " stringed instruments and organs," her hymns and anthems, her ceremonies and rituals; deprive her of her magnificent temples and cathedrals; her beautiful frescoes and paintings; her sculptured forms and emblems; and you have shorn her of much of her strength. But not only does the aesthetic furnish a means of expression for the religious, but it often in- spires religious thought and feeling. Milton speaks of " the dim religious light," and with many it super- induces the religious mood. Thousands will testify to the inspiring power of religious music. Again, the beauty of a sunset, the sublimity of the starry heavens, the glory of a mountain view, the grandeur of a storm-tossed ocean, often awaken thoughts of God and of our relation to Him. They call forth religious reverence and love. It was the sublimity of the heavens that awakened the religious nature of the Psalmist, inspiring religious awe and humility: " When I consider the heavens, the work of thy fingers ; The moon and the stars which thou hast ordained; What is man, that thou art mindful of him? And the son of man, that thou visitest him ? " 1 The conception of the awful sublimity of the scene of the vale of Chamuuni so stirred the religious na- 1 Psalm viii, 3-4. 276 RELIGIOUS TRAINING ture of Coleridge as to call forth his magnificent " Hymn Before Sunrise ": M O dread and silent Mount! I gazed upon thee, Till thou, still present to the bodily sense, Didst vanish from my thought: entranced in prayer I worshipped the Invisible alone." There is no need of multiplying examples. Nearly every thoughtful soul has sometime or other realised the power of the aesthetic in awakening re- ligious thought and feeling. Indeed, the aesthetic at times is an antidote for religious scepticism. It is said of David Hume, the Scotch sceptic, that he was so impressed by the majesty of Nature, viewed from the summit of a mountain, that he turned to his friend, Adam Smith, saying, " Adam, there must be a God ! " A poem, a symphony, a painting, or some beautiful or sublime scene in Nature, will often do more for religious belief than great volumes of Natural Theology. Recognising, then, the intimate relations existing between the aesthetic and the moral and religious nature of man, let us consider the methods of train- ing the child in the virtues of the aesthetic life. However, before dealing with more formal methods, it might be well to call attention to some obvious facts with reference to the potent influence of the child's home and school environment as bearing on his aesthetic culture. There can be no reasonable doubt concerning the refining and moralising effect of THE ESTHETIC LIFE 277 beauty on the children of the age of those of the upper school grades, as manifest in home and school architecture and landscape gardening. At least as early as the tenth year they are susceptible to such influences. In many instances, however, houses and school buildings and home and school grounds are conspicuous examples of the ugly, and the effect of ugliness is demoralising. Conditions are improving in this respect, but they are far from what they should be. Home and school buildings should be examples of good architecture. Expense cannot be put forward here as a legitimate excuse for failure in this respect. It really costs no more to build a beautiful house or school building than to build an ugly one. Simplicity is a fundamental mark of beauty, and simplicity makes for economy. The same may be said of school grounds. As a rule, the grounds about our jails, penitentiaries, and insane asylums are more beautiful and attractive than our home and school grounds, as if criminals and lunatics deserved more consideration at our hands than our children. The interior of the home and school should re- ceive proper consideration also. The decorations, be they ever so simple, should be in good taste. Much of this lies in the power of the parent and teacher, and should not escape their serious effort. Pictures and flowers can be utilised to advantage. If the parent or teacher does not feel herself a com- petent judge of pictures, it is often possible for her 278 RELIGIOUS TRAINING to avail herself of the judgment of persons in the community who are capable of performing this office. By all means let the home and schoolroom minister to the aesthetic nature of the child. It costs little, and it is worth much. If we pass now to the consideration of the subject from the standpoint of the curriculum, it would be well, in the moral education of children to en- courage, as much as is consistent with the child's other interests, the development of his aesthetic na- ture by means of instruction in at least some of the fine arts. Music, poetry, colour work, and drawing may be introduced into the curriculum in the early grades. Investigations along this line have been made, and they indicate that the child is prepared at this time of life to undertake such work. With reference to music and poetry, it may be said that the feeling for rhythm is instinctive, and this fur- nishes a natural basis for our educational effort to develop in children a knowledge and love of these arts. Teachers, however, find more or less difficulty in trying to interest pupils in poetry. Most children love to sing, but children, even of the third, fourth, and fifth grades, often express a dislike for poetry. May this not be due in a large measure to the fact that we overlook the necessity of simple rhythm in the verse to which we introduce them, in order to acquaint them with the content of the poem? More simple lyrical poetry in our schoolbooks might pro- THE ESTHETIC LIFE 279 duce different results. Poetry of action interests the child more than mere descriptive poetry, and if the action of the poem be presented objectively, it often interests the child intensely. Another aesthetic discipline or study that should be introduced into the curriculum is colour work. Here again investigations in child psychology reveal the fact that the child of the early school grades is prepared to undertake such work. Before the kin- dergarten period the child has learned to appreciate colour contrasts and colour values, so that when he arrives at the age of the children of the grades, he is ready to undertake colour work as it is taught in the schools. Such work awakens aesthetic delight, and prepares the way for a larger and finer apprecia- tion of the beauty of nature and art. This apprecia- tion ministers to his moral nature as well. Drawing also should be taught, not merely for utilitarian reasons, as Locke urged, but for aesthetic and moral reasons as well. The child's apprecia- tion of form develops very early, even though, at first, it is doubtless influenced by association. It is mixed with other feelings. By the time he reaches the first grade of school life he has developed some appreciation of outline, symmetry, and proportion. Other than purely aesthetic factors may have assisted in this development; but by the time he becomes a candidate for the grades, he is ready to undertake drawing as a means of aesthetic culture. The same thing may be said with reference to mod- 2 8o RELIGIOUS TRAINING elling. In both of these exercises it is easy to secure aesthetic reactions. And this is said with a full ap- preciation of the difference between the direct aes- thetic reactions to real objects and the aesthetic appreciation that involves an understanding of representation, or the imaging of objects. This kind of aesthetic appreciation is later in its develop- ment, depending, as it does, on a further develop- ment of the child's intelligence. But even such an appreciation of representation as art involves, as compared with an immediate presentation of real objects, is understood by the child very early in life. As Sully says, with reference to pictorial representa- tion : " Children show very early that picture sem- blances are understood in the sense that they call forth reactions similar to those called forth by reali- ties." l Tracy and Stimpfl place the dawn of the idea of representation in the child as early as the third or fourth year. 2 So teachers of the early grades need have no misgivings as to whether the child is mature enough to undertake such work as a means of aesthetic culture. It must be kept in mind, however, that the child's power, as a rule, up to the tenth year, is limited to the expression of space in two dimensions. The expression of the third dimen- sion is a later development. 3 It ought not to be 1 Sully, Studies of Childhood, New York, 1896, p. 309. 2 Tracy and Stimpfl, The Psychology of Childhood, Boston, 1909, p. 167. 3 Cf. Tracy and Stimpfl, The Psychology of Childhood, Boston, 1909, p. 174. THE ESTHETIC LIFE 281 overlooked that culture along these lines in early years prepares for a refined appreciation of art later; and this appreciation cannot fail to prove, not merely a source of aesthetic delight, but also a means of moral and spiritual development, because of the inti- mate relation between the beautiful and the good. All this training in music, poetry, colour work, drawing, and modelling has a tendency to cultivate in the child a love of the beautiful, which makes for his moral and spiritual unfolding. In the upper grades, this might be supplemented by the introduc- tion of an art reader that will introduce the child, in an interesting, concrete, and pictorial manner, to the great paintings, architectural structures, statues, etc., of the world. Indeed, pictures of some of these should adorn the walls of the schoolroom and halls. Stories of the lives of the artists also serve to de- velop an interest in their work. Such biographical sketches have a moral value also, for many of these artists were heroes in the sacrifices which they made in loyal devotion to their art. There are other methods by which the teacher can supplement the more immediate work done in the class for the development of the child's love for the beautiful in art. Every school should be supplied with a stereopticon and slides that could be used for the purpose of appealing to and educating the aes- thetic nature of the child. The child, as well as the grown-up, delights in pictures. The present interest in moving pictures demonstrates this, and much can 282 RELIGIOUS TRAINING be done for the higher unfolding of the child if an intelligent advantage be taken of this pictorial " in- stinct." Gradually the child can be taught to appre- ciate classic beauty in art under the skilful direction of the teacher. The paraphernalia for such pur- poses are now so available at a comparatively small expense that there seems to be no reasonable excuse for a school not to have it as part of its general equipment. It can hardly be questioned that the lantern slides and canvas, and probably the moving-picture apparatus, are to figure conspicuously in the education of the near future, and they ought to be used for purposes of aesthetic and moral culture. Of course, this applies more particularly to teaching in the middle and upper elementary grades, as it is questionable whether children of the lower grades possess the power to appreciate the effects of a pic- ture, structure, or landscape as a total or whole, as will be remarked on later. Occasional excursions to art galleries, wherever this is possible, constitute another method which may be used to advantage by the parent and teacher in cultivating the child's love of the beautiful in art. In most of our larger cities, such galleries may be found, and here we will miss a good opportunity for developing the aesthetic nature if we fail to bring the children to view the collections of paintings and stat- uary which such galleries contain. Again, many cities have beautiful public buildings, churches, and private residences, and it is well to call attention to their THE ESTHETIC LIFE 283 beauty, not merely as a matter of civic pride, but as a matter of aesthetic culture. Children of our cities are in the presence of such buildings almost daily, and in a subtle but sure manner do they minister to the aesthetic nature of many who are susceptible to the aesthetic influences of environment. The more parents and teachers are persons of refined and de- veloped taste in this respect, the more will they ap- preciate the value of the ministry of such structures to the aesthetic life, and the more will they feel it a matter of moral obligation to make use of them as an educational force in the mental, moral, and reli- gious life of the child. But beauty is not confined to the arts. Nature is clothed with beauty as with a garment, and, so far as possible, we should introduce the child to this beauty with the educational aim of developing in him both a knowledge of Nature and a love of the beautiful. In early childhood the intellectual interests of the child are largely those of the senses and imagination. The thought life of the child has not yet developed to any considerable extent. But the senses are im- pressionable, active, and, indeed, eager. The child lives largely in an objective world. The world of Nature ;trongly appeals to him. There is much to explore. He enjoys the sensations that natural ob- jects awaken. Sense-curiosity is alive and paves the way for the rational curiosity that precedes a more advanced knowledge of things. Because of the sovereign sway of the senses during this period, the 284 RELIGIOUS TRAINING child's education must have reference to the sense- world. So that Nature study should occupy a con- siderable portion of his attention. In addition to the intellectual advantages of such study, are the ad- vantages accruing to the aesthetic nature of the child. The child's first aesthetic reactions to the beauty of Nature occur at an early period in his history. At first, of course, it is confined to single objects, and gradually extends to a number of objects, which are regarded as constituting a whole. The child's aes- thetic delight in flowers is manifest as early, at least, as the fourth year. Usually it is the beauty or grace of the movement of individual things that he first appreciates. This tendency to deal with single ob- jects as moving objects, which manifests itself in his early appreciation of beauty, largely accounts for his failure to appreciate the beauty of the landscape. He cannot grasp the unity in the variety. He does not see the many as one. This power develops later. This, indeed, is true, also with reference to his aes- thetic appreciation of paintings and beautiful build- ings. Hence, we must reckon with this inability of early years, and await a maturer development. City homes and schools suffer a disadvantage com- pared with homes and schools in the country in this respect; and yet, in many cities, beautiful parks are maintained, which afford the teacher an excellent op- portunity to cultivate in the pupil a love of beauty in Nature. Among young children interest is domi- nantly focused on individual objects of beauty, or THE ESTHETIC LIFE 285 small patches of landscapes, rather than on the larger aspects of Nature. Hence, in dealing with the child's aesthetic nature, the teacher will act accord- ingly. But, later, interest in these larger aspects — the field, the river, the forest, the sea, the mountains, the landscape, the starry heavens — arrests his at- tention, and calls forth aesthetic delight. He learns to love them for the pleasure which they afford, and there is as much truth as poetry in Wordsworth's claim that Nature is a moral teacher. Because of the subtle relation that exists between the beautiful and the good, Nature, through her beauty, ministers to the child's moral being. So that wise parents and teachers will take advantage of this fact in their efforts to moralise the life of the child. To this end, they will find it advisable to make frequent ex- cursions into Nature with the children. Visits to such abodes of beauty as the fields and meadows, the seashore and mountains, when such visits are practicable, or into the gardens and parks of our cities, will appeal to the child, and the subtle and often potent influences of such contact with Nature will have a refining and moralising effect. Through the child's love for the beauty of Nature it is also comparatively easy to lead his thought to the Fatherhood of God. It is his Heavenly Father who has clothed the lily of the field, the meadows with flowers, the hills and mountains with trees; who has filled the woods with songs of birds, the vales with winding streams, and the skies with golden 286 RELIGIOUS TRAINING stars. Such knowledge makes for the development of filial gratitude in children to God for His good- ness. In the beginning of the chapter we referred to the aesthetic as manifesting itself very early in the child's life. Of course, much of his mental reaction, in his earliest years, to external stimuli in the form of beau- tiful objects is doubtless chiefly a matter of the sen- sory. But gradually he reacts to beautiful objects in the higher forms of aesthetic feeling. Even though we were compelled to fix the time for such a reaction as late as the tenth year, as Professor Tracy and Dr. Stimpfl do, there would still be sufficient time for the parent to develop the really aesthetic feelings. During the later years of childhood and during the years of adolescence, the child and youth are " able to enter fully into those feelings which actuate most adults on beholding a beautiful landscape, a splendid painting, or a magnificent product of architectural skill." The earlier aesthetic training prepares the way for the later culture, and viewed both from the aesthetic and the moral and spiritual standpoints, is certainly worth while. Another means of aesthetic education that should be encouraged whenever practicable is the home and school garden. The hygienic and utilitarian ad- vantages that accrue from cultivating such gardens add to their value. But the aesthetic and moral ben- efits derived are great, and make their cultivation worth while. In England Mrs. Luther has gone THE ESTHETIC LIFE 287 so far as to establish a basis for a general scheme of education through gardening and horticulture. This is doubtless overestimating the possibilities of such training, but certainly the cultivation of home and school gardens makes for utilitarian, hygienic, intellectual, aesthetic, and moral results. In Europe such gardens are utilised as a means of education. 1 In America they have been introduced in many places, and their value has been demon- strated. 2 Such gardens can easily be established in connection with homes in the country. Country 1 Georgens, J. D.: Der V oiks schul gar ten und das Volksschul- haus. Berlin. F. Henschel, 1873, pp. 6-190. Georgil, Axel: School Gardens in Sweden. U. S. Bureau of Education. Report of Commissioner, 1829-1900, Vol. 2, pp. 1447- 1448. Karal, John: School Gardens in Russia. U. S. Bureau of Edu- cation. Report of Commissioner, 1897-1898, Vol. 2, pp. 1632-1639. Le Bert, Richard: School Gardens in Europe. U. S. Dept. of State. Special Consular Reports, Vol. 20, Part 2, pp. 159-221. Niessen, Jos.: Der Schulgarten im Dienste der Erziehung u. des Unterrichtes. Diisseldorf. Schwann, 1896, pp. 9-176. Rooper, T. G.: The School Gardens at the Boscombe British School. London, British Board of Education, Special Reports, Vol. 2, pp. 224-231. Reprinted by U. S. Bureau of Education. Report of Commissioner, 1 897-1 898, Vol. I, pp. 224-227. School Gardens in Germany. London, British Board of Educa- tion, Special Reports, 1902, Vol. 9, 357-404. Van Dorn, Charles: School Gardens in Europe. U. S. Bureau of Education. Report of Commissioner, 1 897-1 898, Vol. I, pp. 224- 230. 2 Cf. First Annual Report of the School Garden Association of America, 1912. See also M. Louise Greene, Among School Gardens, Bibliography, New York, 1910, pp. 343-375. Parsons, H. G., Children's Gardens, New York, 1910. 288 RELIGIOUS TRAINING schools, and schools in villages and small cities, should also establish gardens. The moral results alone would justify the effort and expense involved, and parents should co-operate with the schools in this form of aesthetic culture. But beauty is not confined merely to art and Na- ture. It is also manifest in conduct and character. Indeed much of the language that we use in describ- ing conduct and character is composed of terms descriptive of aesthetic qualities and relations. We speak of fair deeds and beautiful acts, also of foul deeds and repulsive acts. We speak of fit and unfit conduct. We characterise a boy's behaviour as clean or unclean. Such terms are aesthetic terms, but we apply them to moral qualities and relations as well. It reveals how closely related are the beauti- ful and the good. But not only are they closely re- lated, — the good is often the beautiful, and the bad is often the ugly. There is an actual " beauty of holiness " and a positive ugliness of vice. And these aesthetic aspects of good and evil prove to be power- ful motives in influencing us to choose the one and to reject the other. So true is this that often our re- sponse to good is more of an aesthetic than an ethical one. This was the case with " the glorious devil " in Tennyson's poem, " The Palace of Art," who was so decidedly aesthetic as to love good only for its beauty. But this aesthetic aspect of good- ness is so pronounced that it has much to do in win- ning us over to righteousness. The beauty of a THE ESTHETIC LIFE 289 kindly act; the loveliness of a saintly character — these inspire us. The sublime beauty of Jesus' character and life appeals to us powerfully. " Many enter into the kingdom of God through the Gate Beautiful," said a distinguished writer, and it is true. Were virtue clad in homely garb, she would not have such a large nor such a loyal following. And so it is with vice. It is the foulness, the down- right ugliness of vice, that proves often to be a pow- erful repellent, and helps us in the hour of tempta- tion. ^Esthetic disgust helps to develop a really moral disgust. We must take cognisance of the beauty of conduct and the beauty of character, as well as their opposites, in our attempts to develop the moral and religious nature of the individual. Just how early in his moral and spiritual unfold- ing the child responds to the beauty of goodness and reacts against the ugliness of evil it is difficult to say. This does not seem to have attracted the serious at- tention of experimental students of child psychology. But it is worth their earnest consideration, and a sys- tematic course of investigation along these lines would prove fruitful and should be instituted. Certainly children in the upper grades of our elementary schools are susceptible to the aesthetic influence of good conduct and good character, and it will be well for parents and teachers to avail themselves of the advantages of this fact in their work. It is an in- teresting thing to note that the beauty in which chil- dren are primarily interested in the early years is the 2 9 o RELIGIOUS TRAINING beauty of movements, and that most of their at- tempts at drawing concern human beings as subjects. So, with this early interest in motion or action, and with this great interest in personality, it would seem that we might early work through the child's aesthetic nature in behalf of moral conduct and character. There is beauty in human life, and its highest expres- sion is to be found in the good conduct and good character of the individual. " Why then should we not call the good man the beautiful man? We should, and should find the vicious man repulsive. How ridiculous to exult over the harmonies of our pictures, our clothing, our furniture, to praise our jugs and tables because their several parts accord, and not perceive the ugliness of our own characters, where traits do not go together, but hang apart or clash. We really ought to reckon the good man the most beautiful object on earth. No artist accom- plishes a result so subtle, complex, and freshly ad- justed as he." * Here, too, stories of beautiful lives, of beautiful deeds, and of beautiful characters should be used as an effective method in our attempts to moralise the life of the child from this point of view. Keeping in mind, then, what has been said on the various aspects of the aesthetic unfolding of children, the following graded scheme for developing a love of the beautiful may be adopted: 1 Palmer, The Field of Ethics, Boston, 1902, p. 105. THE ESTHETIC LIFE 291 o > > •m 2 «> " o 3 "O *-< ■w *j a « £3 cJ o o c c c a ««•* vJ-q fct! "■3 a 292 RELIGIOUS TRAINING Virtues pertaining to the aesthetic life are illus- trated in the following stories and selections : " A Great Painter of Animals," " All Things Beautiful," and " The Blue Boy," from The Way of the Rivers. " June Weather," " The Story of Murillo," and " The Story of Velasquez," from The Way of the Hills. " Apple Blossoms," " The Boyhood of a Great Artist," " A Bit of Green," " The Greatest Work of a Great Artist," and " The World Beautiful," from The Way of the Moun- tains. " The Gladness of Nature," " The Starry Heavens," " Sir Galahad," and " Two Great Churches," from The Way of the Stars. " Men Who Loved Nature," " A Host in the Sunshine," " The Story of a Great Artist," and " London, 1802," from The Way of the King's Gardens. " To My Sister," " A Prince Among Artists," " Hymn Before Sunrise in the Vale of Chamouni," " The Story of Haydn," and " Character of the Happy Warrior," from The Way of the King's Palace. "The Wonderful World," from The Golden Ladder Book. " A Boy's Song," " The Barefoot Boy," " Robert of Lin- coln," " March," " How the Moon Became Beautiful," and " The Sea," from The Golden Path Book. " Daffodils," from The Golden Door Book. "The Pearl," "Who Is Silvia?" "The Butter Lion," " Night Coach to London," and " Peter Bell," from The Golden Key Book. " Thanatopsis," from The Golden Word Book. "Our Mother Tongue," "The Fiftieth Birthday of Agassiz," " Character," " Each and All," " Good-by, Proud World," "A Song," "Altars of Remembrance," "The World Is Too Much with Us," " The Tulip Garden," and THE ESTHETIC LIFE 293 " On First Looking into Chapman's Homer," from The Golden Deed Book. " May," by R. M. Alden. " The Wind," by Christina G. Rossetti. " Pebbles," by Frank Dempster Sherman. " The Voice of Spring," by Mary Howitt. " The Succes- sion of Four Sweet Months," by Robert Herrick. " The Shepherd of King Admetus," by James Russell Lowell. " Lord of Himself," by Henry Wotton. " My Heart Leaps Up," by William Wordsworth. " Like Crusoe Walk- ing by the Lonely Strand," by T. B. Aldrich. Fisherman s Luck, pp. 81-89, and " White Heather," from Little Rivers, by Henry van Dyke. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Therefore by their fruits ye shall know them. — Matthew vii, 19, 20. And why call ye me, Lord, Lord, and do not the things which I say? Every one that cometh unto me, and heareth my words, and doeth them, I will show you to whom he is like: he is like a man building a house, who digged and went deep, and laid a foundation upon the rock: and when a flood arose, the stream brake against that house, and could not shake it: because it had been well builded. But he that heareth, and doeth not, is like a man that built a house upon the earth without a founda- tion ; against which the stream brake, and straightway it fell in ; and the ruin of that house was great. — Luke vi, 46-49. If ye know these things, blessed are ye if ye do them. — John xiii, 17. Ye are my friends, if ye do the things which I command you. — John xv, 14. But be ye doers of the word, and not hearers only, deluding your own selves. — James i, 22. For this is the love of God, that we keep his commandments: and his commandments are not grievous. — / John v, 3. CHAPTER XVII EXPRESSIONAL ACTIVITIES Herbert Spencer was once asked to pass judgment upon some examination papers. " There is only one general criticism which I feel inclined to make upon the examination papers you have forwarded," he wrote, " a criticism to which I think they are open in common with examination papers at large. They are drawn up with the exclusive view of testing acquisition rather than power I hold that the more important thing to be ascertained by an examina- tion is not the quantity of knowledge which a man has taken in and is able to pour out again, but the ability he shows to use the knowledge he has acquired; and I think that examinations of all kinds are habitually faulty, in as much as they use the first test rather than the last, by which to judge of superiority." The criticism was both just and fundamental, and may be applied to our entire system of education, secular as well as religious. Before the coming of the great pioneers in educational reformation, the utter failure to recognise this principle helped to make the school-life of the boy a grievous tyranny and a stupid bore. Nothing but his power to store 295 2 9 6 RELIGIOUS TRAINING the mind with facts was recognised. His teachers quite ignored his body with its hands and feet, its eager muscles and tingling nerves. Everything within him cried out for action; but all action, all freedom of motion, was denied him. He was sel- dom taught to use the knowledge imparted to him, or shown its joyous and practical bearing upon life. For the most part he was robbed of his five senses and of his right of self-expression. The result was that the whole boy never went to school. A portion of the time he memorised his lessons, not because he wanted to but because the rod of the master was over him. During the remainder of his daily imprison- ment, his whole attitude was that of a fellow-sufferer in a school for backward children, of whom Patter- son DuBois tells us. Some one asked him one day what he came to school for. " Just to set here," he replied, " and wait for school to leave out." From the child's point of view, that was only another way of making Herbert Spencer's comment. The school had failed to recognise and develop the very essence of his existence. He was born to a life that meant ceaseless activity, the fullest and freest and most joyous self-expression. His teacher seemed bent on transforming him into a dry and motionless little walking encyclopedia, when his whole nature was surging with the passionate necessity of being a driv- ing dynamo, whirring with energy and delighting in the purring song of the wheels. With the advent of the movement begun by Rous- EXPRESSIONAL ACTIVITIES 297 seau, Froebel and Pestalozzi, there came a change for the better. These men saw that from babyhood the life of a child expressed itself in constant motion. The spirit within demanded exercise and free play, not only for its amusement but for its education and growth. Froebel at once put into practice his prin- ciple, " Learn by doing." He saw clearly that a boy's organisation is motor as well as sensor, and that the hand in a very real sense is a large part of the brain. Into the curriculum of the school, therefore, as a vital part in the pupil's intellectual development, he introduced all sorts of occupations, games, and excursions. He sought to get hold of the whole boy, to impart truth not through the eye and ear alone but through every faculty and power of the boy's being. He knew that just as physical growth depends upon physical activity, so mental and moral and spiritual growth depends upon mental and moral and spiritual activity. Moreover, the physical and the spiritual are inextricably bound up together. Ac- tion not only affects the growth of the brain as a bodily organ, fully one-half of which is concerned with the contraction of muscles, but the thought life and the conscience. If he could educate and co- ordinate the motor activities and teach the boy to control them, he could accomplish infinitely more than by the mere memorising of all kinds of informa- tion. In the last analysis, he would be training a child of God in morals and religion, and fashioning the character of the man that was to be. 298 RELIGIOUS TRAINING Out of such revelations and convictions have grown all the games and social activities which characterise our modern intellectual training. The utilisation and direction of the play instinct, the introduction of gymnastics, the increasing use of school gardens, the value of cooking and sewing and carpentering and all forms of manual training mark the recognition of the great truth that expression is the soul of edu- cation. Mere receptivity is inert and may be selfish. It is action that leads to the heights of life. Work exercises a child's strongest and best instincts. Without such motor training certain areas of the brain never develop. The outcome is the mentality and the attitude toward life seen in the rich idler and the tramp. Such activities have done much not only to check truancy but to develop the defective and to transform the criminal. To fail to utilise them to the full is to pay the penalties of all those who ignore or transgress the patent and unescapable laws of God. To-day we are at least partially awake to the neces- sity of applying the same principle to the moral and religious development of our children. Souls grow by exercise as well as brains and bodies. We are no longer content to tell a boy at home and in the Sun- day School that it is his duty to be kind. We send him out inspired to do kind deeds, not because we command him but because it is the honest desire and normal expression of his own soul. If we teach him to pray, " Give us this day our daily bread," we also EXPRESSIONAL ACTIVITIES 299 teach him that his prayer is never complete until he has worked to answer it. We have learned that a truth- merely memorised, properly labelled and pigeon-holed in the mind, is for the boy a kind of in- tellectual mummy. Unless he lives it out in practice, the power of the fact will probably die there and be buried. So far as his daily life and character are concerned, it is a bit of mental lumber, a useless and not especially ornamental piece of bric-a-brac; and like a good house-keeper, he will either discard it, or after the fashion of our grandmothers, tuck it away in the attic as something too good to throw away but of no possible use just now. His morals must be worked out through and into his muscles. His religion must become not only reasonable but real. As creative self-activity is the object of all secular education, so creative self-activity in full ac- cord with the laws of a good God and the brother- hood of man is the object of all moral and religious education. The boy must literally " work out his own salvation," not think it out only. His holiness must be a thing of the hand as well as of the head and the heart. This is being more and more recognised in the curriculum of the modern Sunday School. The old- fashioned school in which the pupils went through " opening exercises," which exercised nothing but their tongues and their lungs, and " learned their lessons," by which was meant that they could prob- ably answer the simplest of kindergarten questions 3 oo RELIGIOUS TRAINING and repeat the golden text, is being roused from its lethargy by its consciousness of failure. Classes of boys, when they reach the adolescent period, disap- pear as if by magic. " Where are our young men and our young women ? " is the cry of many a church. Just where they have always been! The Sunday School never had them save in enforced custody. The church never wakened and developed within them " the life that is life indeed." The instruction given had not caused a single nerve to quiver, a single muscle to respond joyously and effectively, a single religious impulse to fashion itself into a habit, by the activity of a unified and harmonised body and soul. The religious forces had concentrated their entire attention upon the boy sensor and had shame- lessly and criminally neglected the boy motor. This gave them no hold at all upon some, a weak hold upon many of the girls and a few of the boys, and a strong hold upon nobody. They had imparted a certain amount of information, often no more helpful than any other kind of information; but they had bungled and failed miserably in the work of religious nurture. They had made the old mistake of treating the child as if he were nothing but intellect, with the result that they had no effect whatever upon what the child regarded as the larger and more im- portant part of his life. The modern school, interested in the moral and religious welfare of its pupils, has seen the mistake and is doing its best to rectify it. None have per- EXPRESSIONAL ACTIVITIES 301 fectly solved the problem; but they have recognised it and are working at it, and that is a very long stage in the journey toward success. Our teachers are dealing not only with lesson papers but with pictures, scrap-books, sand maps, sketching, modelling and other activities, through which they co-ordinate their work with that of the best public schools. They are attempting to teach not merely by saying but by do- ing. To their minds the pupil has never learned the lesson until it is both said and done. They are try- ing to develop a will in tune with the will of God, and wills grow less by verbal instruction than by exercise. They know that a boy's conscience is al- ways concrete. It never says merely, " I ought to be good," in the abstract, but " I ought or ought not to do this particular deed." The teacher's work is not completed until the desire of the enlightened and empowered conscience has been realised or at least attempted. It was a wise Paul who advised his young helper to ' exercise himself unto godliness.' However much or little Paul knew of psychology, it is certain that our boys and girls will attain the heights of righteousness and of religion in no other way. The means to be employed and the methods to be used have been dealt with at length by an increasing number of educators. Here they can be but sug- gested or outlined in brief. The first thing to be utilised is the child's play. So far as his games go, they are more potent than his books. In them 3 02 RELIGIOUS TRAINING honour and truthfulness, initiative and courage, en- durance and self-control, co-ordination and co-opera- tion, self-reverence and self-sacrifice are lived out with an abounding joy and enthusiasm. The boy who plays morally is growing morally. The boy who cheats and whines and flies into a passion is the father of the embezzler and the coward and the sensualist that is to be. Gymnastics and all forms of physical training are also helpful. To correct a boy's posture is often to correct an inner state of consciousness. If his body stoops and slouches, it is probable that his character does also. If he holds himself erect and looks his fellows squarely in the eyes, it is a clear indication of something more than self-respect. The relation be- tween posture and health is also a close and vital one. The child who lounges in his seat until he sits on his spine, or bends over his desk until his chest and his knees are too close together, pays a penalty not alone in his cramped and hampered organs but in the ultimate effect upon his soul. To build up a strong body, overflowing with vitality and health, is one of the best guards against sex perversion and in- temperance. Strong bodies and strong characters do not always go together. Men like Parkman and Darwin and Robert Louis Stevenson are sufficient evidence to the contrary. But you are much more likely to find strong characters in strong bodies than in weak ones. " Muscles," writes President G. Stan- ley Hall' " are in a most intimate and peculiar sense EXPRESSIONAL ACTIVITIES 303 the organs of the will. They have built all the roads, cities and machines in the world, written all the books, spoken all the words, and, in fact, done everything that man has accomplished with matter. If they are undeveloped or grow relaxed and flabby, the dreadful chasm between good intentions and their execution is liable to appear and widen. Character might be in a sense defined as a plexus of motor habits. . . . Muscles are the vehicles of habitua- tion, imitation, obedience, character, and even of manners and customs. For the young, motor education is cardinal, and for all, education is in- complete without a motor side." 1 Healthy bodies are at once fit temples and powerful aids in the de- velopment of healthy souls. Manual training has already been mentioned. This has been introduced not merely for recreation or for vocational preparation, but in recognition of the truth that hand and brain, mind and movement can best be developed together. " In so far as an individual is wanting in motor development," writes Doctor Bolton, " he is wanting in mental develop- ment." The wholesome joy of creation, the appre- ciation of beauty in form, composition and colour, the test of skill and invention, are matched by the healthful moral atmosphere which always accom- panies such activities. Reference has been made to their effect upon truancy. Our reform schools and penitentiaries find them exceedingly beneficial in all 1 Hall, Adolescence, New York, 1904, Vol. 1, pp. 131, 132. 3 o 4 RELIGIOUS TRAINING their work. They strike at the very heart of the social disease which manifests itself in our paupers and vagrants as well as in our criminals. They en- list the delinquents and enlighten and inspire the de- fectives. A tool chest and a modest assortment of lumber and a little wise direction will do more for many a boy's moral and religious development than tons of expert moral advice and the best intentioned sermons. The tool chest enlists the whole boy, calls forth all his powers, and raises his interest to the boiling point. The advice and the sermons ring his doorbell and try to attract his attention through the closed windows. But they are not the most welcome or the most interesting of callers; and the eye and the attitude of the boy are likely to make the fact ap- parent that, so far as they are concerned, to all practical intents and purposes he is " not at home." The life of the home is, of course, the best of moral and religious laboratories and gymnasiums. In it every virtue and every vice may be exercised and developed. The life of the school stands next in order of importance. These opportunities have been emphasised and developed elsewhere. It is sufficient to mention them here. The gregarious instinct, which asserts itself in " the gang," may be utilised helpfully. Such or- ganisations as the " Boys' Brigade," " The Knights of King Arthur," " The Boy Scouts," " The Camp- fire Girls," and others, have been widely employed, as well as all the various clubs and societies with EXPRESSIONAL ACTIVITIES 305 which church and school life abound. In these high ideals are both inculcated and practised. Progress is rewarded and delinquency punished. They are attempts to form good habits, to incarnate a work- ing creed. Self-respect, self-mastery, cleanness of body and of speech, kindliness, helpfulness, tem- perance, and similar virtues appear in the vows and daily life of the members. The manuals of such movements should be studied and utilised. To the boy and girl life without a club is a maimed life. A normal and healthful craving fails to find its satis- faction. Our " Merlins " and " Scoutmasters " and similar officials are often our children's most effective moral and religious leaders. They inspire and di- rect the activities in which young lives utter them- selves, and so mould the men and women that are to be. Usually the parent and teacher are less perplexed to find expressional activities for the moral life of the child than for the distinctly religious, though any dif- ferentiation here is formal rather than vital. In es- sence the two are aspects of a single whole. Care must be taken, first of all, to see that the child does not identify religious activity with saying his prayers and going to church and learning his Sunday School lesson. Outward forms and customs alone are likely to develop a formalism that is first cousin to hypo- crisy and paganism. To the child they are practically synonymous with do-nothing-ism, and do- nothing-ism leads to religious atrophy and spiritual 3 o6 RELIGIOUS TRAINING death. " What must I do to be saved? " is the un- conscious question that looks out of the eyes of youth into the faces of those who should be wise in the school of experience. Happy, interested, whole- souled activity is a prime requisite ; and yet few are the children who find it. What wonder if to grow up is synonymous in many instances with growing out of the church? The work may well begin with the development of a religious attitude toward Nature. Too often there is no connection made in the child's mind be- tween a law of nature and a law of God. The par- ents and teachers themselves in their interpretations of the world are to all intents and purposes pagans. They fret and fume when their petty plans are upset by the weather, as if the inevitable laws, which bring about showers and sunshine, were simply the annoy- ing ways of an irrational and Godless universe, rather than the wise provisions of a good God. It is unwise and usually unnecessary to discuss with a child the problem of physical evil. In the presence of earthquakes and pestilence it will be suf- ficient to teach him to reverence and obey law, to meet danger with courage and hardship with trust and patience. Those who have suffered he can sym- pathise with and help. But in his daily life he should be made to read the book of Nature as a part of the world's Bible. In star and sun, in sunshine and tempest, in tree and flower, he should be helped to see the creative, sustaining and ordering activity EXPRESSIONAL ACTIVITIES 307 of his Father in heaven, who worketh until now. In the wheat fields as at the table he needs to be re- minded that Back of the loaf is the snowy flour, And back of the flour is the mill ; And back of the mill is the wheat, and the shower, And the sun, and the Father's will. The disciplinary and educational values of some troubles may be made clear to him in simple lan- guage. In some, not in all, if the parent is wise enough to avoid the fallacious philosophy of Job's friends and the pharisaical commentators on the fall of the tower of Siloam, may be indicated the natural and inevitable punishment visited upon careless or wilful law-breakers by a wise and loving God. But in all ways Nature must be made to seem something more than Goethe's " garment of Deity." It can be nothing less than the veiled and yet visible Presence, the tangible and indubitable manifestations of the unseen " Power not ourselves which makes for right- eousness." The child's sense of wonder and of mys- tery, which lies back of all religion, must be de- veloped and fostered, and his conception of God built up and illustrated by his daily contacts with the world. Wonder and worship are very closely re- lated; and out of this normal childlike, attitude of mystery coupled with Schleiermacher's sense of abso- lute dependence will grow the deeper adoration and awe of his mature years. 3 o8 RELIGIOUS TRAINING His gratitude, together with his faith, hope and love, will first express themselves in his human re- lationships. Gradually they may be elevated and in- terpreted until they touch the divine. The thanks to the parent for food and clothes and shelter will soon appear insufficient as the child is led to realise that the father and mother are less the givers than the intermediaries, faithful or unfaithful stewards of bounties loaned them, and of trusts and responsibili- ties laid upon them by the great Giver of every good and perfect gift. That thanks may be expressed by the child's becoming a conscious and faithful steward of the blessings, which he may share with his more needy fellows, and so live out his active praise and gratitude to God. His faith in his father is far more than a system of beliefs about his father's nature, character and occupation. It is the affirmative response of the child's whole being, the outgo of his nature in warm trust and passionate devotion and glad obedience; and these in turn may be transferred to the Unseen Father in whose eyes father and son are both chil- dren and to whom faith in its fulness is due. His hopes for himself and his fellows and the ulti- mate victory of the good, the true, and the beautiful must never be allowed to languish. Petulant fault- finding, discouragement, cynicism and pessimism must be kept far from him; and this can be done only by grounding his hopefulness not upon outward ap- pearances, or temporary defeats and victories, but EXPRESSIONAL ACTIVITIES 309 upon the wise and all-powerful activity of an ever- present God. As for his love, the ways in which this may be ex- pressed are legion. Glad service rendered to the in- firm and aged in his own family; the bunch of flowers and dish of dainties carried to the home of a sick friend; the toil and self-sacrifice, not the mere spend- ing of money donated by his parents, through which he can help to supply the wants of the poor; the broadening of his sympathies and the loving labour by which he may reach out, breaking down the dis- tinctions of race and colour, and help boys and girls in foreign lands to get an education and to grow up into a Christian manhood and womanhood; — in these and countless other ways, his human affection, which is apt to stick fast in his throat or become cant when he tries to speak it, may be made to take full possession of his life and express itself with transforming power. In brief, the child's religion must be real enough to be lived, to move him, to permeate every part of his being. As Professor Dawson puts it, our boys and girls must be inspired and taught to " eat re- ligiously, clothe themselves religiously, found homes religiously, establish business and professional rela- tionships religiously, and conduct all the enterprises of individual and social life from a religious point of view." x For the child as for the man Life is the greatest and truest expression of creed, prayer, and 1 Dawson, The Child and His Religion, Chicago, 1909, p. 106. 3 io RELIGIOUS TRAINING worship. The thing we " believe " is so " beloved," according to the derivation of the word, that we " be- live " it. The most searching instruction in prayer ever given was the injunction to " pray without ceas- ing." Worship as a thing of lips and genuflections and ecclesiastical millinery soon becomes an empty chrysalis. The only liturgy which lasts is that which rises in the fragrant incense of our laughter and our labour, and reaches the Father who seeth in secret, and prizes no service save that which is rendered in spirit and in truth. The author of the " Theologia Germanica," per- haps the choicest of the mystical writers of the four- teenth century, once said: " I would fain be to the eternal God what a man's hand is to a man." In that saying he uttered the unconscious prayer of the religion of childhood. To the boy there is no inner life worth talking about which does not express it- self outwardly. His relation to God is not marked by pious thrills. His desires and ideals are not fully attained in the saint's beatific vision. What- ever he believes about God and man, he longs to ex- press vigorously. His creed can never be contained in any number of formal theological articles. It will be content with nothing less than Jeremy Taylor's vigorous concept which he phrased as " the practice of God." The greatest need in the moral and reli- gious nurture of the coming generation is for the wise use of a large variety of expressional activities. We need to ponder daily the familiar warning of EXPRESSION AL ACTIVITIES 311 William James concerning unincarnated thoughts and unused emotions. Many of our boys and girls are poor even in these, so far as religion is concerned. The only chance for them to keep what they have, to say nothing of any joyous, positive growth in Christian character, is not merely to learn their Sun- day School lessons, or to go to church, or to memorise the catechism, but to do the things which they have good and sufficient reason to believe their Lord com- mands them. With all thy getting get understanding. — Proverbs iv, 7. The heart of him that hath understanding seeketh knowledge. — Proverbs xv, 14. Employ your time in improving yourselves by other men's documents; so shall you come easily by what others have laboured hard for. — Socrates. The true university of these days is a collection of books. — Thomas Carlyle. We prize books, and they prize them most who are them- selves wise. — R. W. Emerson. CHAPTER XVIII BIBLIOGRAPHY The following books and articles are recommended to parent and teacher. Those preferred are indi- cated by an asterisk (*). Parenthood Aldrich, M. A., Eugenics. Dodd, Mead & Co., New York, 1914. *Baker, LaR. H., Race Improvement, or Eugenics. Dodd, Mead & Co., New York, 19 12. Bateson, W., Mendel's Principles of Heredity. University Press, Cambridge, 1909. Bruce, H. A., Psychology and Parenthood. Dodd, Mead & Co., New York, 191 5. Comstock, S., Mothercraft. Hearst's International Library, New York, 19 15. *Conn, H. W., Social Heredity and Social Evolution. The Abingdon Press, New York, 19 14. *Davenport, C. B., Heredity in Relation to Eugenics. Henry Holt & Co., New York, 191 1. *Dawson, G. E., The Right of the Child to be Well Born. Funk & Wagnalls Co., New York, 1912. *Dugdale, R. L., The Jukes. G. P. Putnam's Sons, New York, 19 10. Foerster, F. W., Marriage and the Sex Problem, trans. by M. Booth. F. A. Stokes Co., New York, 1912. 313 3 i 4 RELIGIOUS TRAINING Forbush, W. B., The Coming Generation. D. Appleton & Co., New York, 19 12. *Galton, F., Hereditary Genius. D. Appleton & Co., New- York, 1870. — ^Inquiries into Human Faculty, and its Development. E. P. Dutton & Co., New York, 1908. *Goddard, H. H., The Kallikak Family. The Macmillan Co., New York, 1913. Guyau, J. M., Education and Heredity. The Walter Scott Publishing Co., London, 1909. *Herbert, S., The First Principles of Heredity. A. & C. Black, London, 1910. *Kellicott, Wm. E., The Social Direction of Human Evolution. D. Appleton & Co., New York, 1911. Lovejoy, S., Self-Training for Motherhood. American Uni- tarian Association, Boston, 1914. *McKim, W. D., Heredity and Human Progress. G. P. Putnam's Sons, New York, 1900. Patten, S. N., Heredity and Social Progress. The Mac- millan Co., New York, 1903. Punnett, R. C, Mendelism. The Macmillan Co., New York, 191 1. *Read, M. L., The Mothercraft Manual. Little, Brown & Co., Boston, 1 91 6. *Reid, G. A. O'B., The Laws of Heredity. Methuen & Co., Ltd., London, 19 10. *Saleeby, C. W., The Progress of Eugenics. Funk & Wag- nails Co., New York, 19 14. — ^Parenthood and Race Culture. Moffat, Yard & Co., New York, 1909. —*Health, Strength and Happiness, Chs. XXIII-XXV. Mitchell Kennerley, New York and London, 1908. BIBLIOGRAPHY 315 ♦Thomson, J. A., Heredity. G. P. Putnam's Sons, New York, 1908. Woods, F. A., Mental and Moral Heredity in Royalty. Henry Holt & Co., New York, 1906. *Hutchinson, W., We and Our Children. Doubleday, Page & Co., Garden City, New York, 191 1. Watson, J. A. S., Heredity. T. C. & E. C. Jack, London, 1912. The Bodily Life of the Child Anderson, W. G., A Manual of Physical Training. United Society of Christian Endeavor, Chicago and Bos- ton, 19 1 4. Bulkley, M. E., The Feeding of School Children. G. Bell & Sons, London, 1914. Burnham, W. H., Outlines of School Hygiene. Pedagogical Seminary, Vol. I, 1892. Coleman, W. M., Physiology for Beginners. The Macmil- lan Co., New York, 1907. — Lessons in Hygienic Physiology. The Macmillan Co., New York, 191 2. —People's Health. The Macmillan Co., New York, 1913. — Elements of Physiology for Schools. The Macmillan Co., New York, 1903. — A Health Primer, The Macmillan Co., New York, 1904. *Conn, H. W., Introductory Physiology and Hygiene. Silver, Burdett & Co., Boston, 1904. — ^Elementary Physiology and Hygiene. Silver, Burdett & Co., Boston, 1903. Cornell, W. S., The Health and Medical Inspection of School Children. F. A. Davis Co., Philadelphia, 1912. Currier, C. G., Outlines of Practical Hygiene. E. B. Treat & Co., New York, 1905. 3 i6 RELIGIOUS TRAINING Davison, A., The Human Body and Health. American Book Co., New York, 1910. Dresslar, F. B., School Hygiene. The Macmillan Co., New York, 1 914. *Drummond, W. B., An Introduction to Child-Study. Longmans, Green & Co., New York, 19 12. *Fisher, I., and Fisk, E. L., How to Live. Funk & Wag- nails Co., New York, 19 15. Forsyth, David, Children in Health and Disease. J. Mur- ray, London, 1909. Guthrie, L. G., Functional Nervous Disorders in Childhood. H. Frowde, London, 1907. Halleck, R. P., Education of the Central Nervous System. The Macmillan Co., New York, 1901. *Holt, L. E., The Care and Feeding of Children. D. Ap- pleton & Co., New York, 1903. Jewett, F. G., The Body and Its Defenses. Ginn & Co., Boston, 1 9 10. Mclsaac, I., The Elements of Hygiene for Schools. The Macmillan Co., New York, 1909. Mendel, L. B., Childhood and Growth. F. A. Stokes Co., New York, 1906. Millard, C. N., The Building and Care of the Body. The Macmillan Co., New York, 19 10. — Wonderful House that Jack Has. The Macmillan Co., New York, 1908. *Morse, J. L., The Care and Feeding of Children. Harvard University Press, Cambridge, 19 14. Mosher, M. B., Child Culture in the Home. Fleming H. Revell Co., New York, 1898. Oppenheim, N., The Development of the Child. The Mac- millan Co., New York, 19 10. — The Care of the Child in Health. The Macmillan Co., New York, 1901. BIBLIOGRAPHY 317 — The Medical Diseases of Childhood. The Macmillan Co., New York, 1900. O'Shea, M. V., and Kellogg, J. H., Health Series of Physi- ology and Hygiene {Health Habits; Health and Cleanliness; The Body in Health; Making the Most of Life). The Macmillan Co., New York, 1915. Overton, F., Personal Hygiene. American Book Co., New York, 1913. — General Hygiene. American Book Co., New York, 1913. — Applied Physiology. American Book Co., New York, 1910. Ramsey, W. R., Infancy and Childhood. E. P. Dutton & ' Co., New York, 19 16. Richards, F. H., Hygiene for Girls. D. C. Heath & Co., Boston, 1 913. Richardson, A. S., Better Babies and Their Care. F. A. Stokes Co., New York, 1914. Rowe, S. H., The Physical Nature of the Child and How to Study It. The Macmillan Co., New York, 1899. Smith, W. T., Primer of Physiology and Hygiene. Ameri- can Book Co., New York, 1885. Steele, J. D., Hygienic Physiology. A. S. Barnes & Co., New York, 1888. Stowell, C. H., A Primer of Health. Silver, Burdett & Co., Boston, 1892. — A Healthy Body. Silver, Burdett & Co., Boston, 1906. Tanner, A. E., The Child, Ch. II. Rand McNally & Co., New York, 1904. Terman, L. M., The Hygiene of the School Child. Hough- ton Mifflin Co., Boston, 1914. Uffelmann, J. A. C, Manual of the Domestic Hygiene of the Child. G. P. Putnam's Sons, New York, 1 89 1. 318 RELIGIOUS TRAINING Warner, F., Mental and Physical Condition among Fifty Thousand Children. Journal Royal Statistical Society, 1896. — Study of Children. The Macmillan Co., New York, 1910. Willis, J. C, Essentials of Health for Intermediate Grades. American Book Co., New York, 19 12. Sex and Sex Education Alexander, J. L. (Ed.), Boy Training. Association Press, New York, 19 12. Ames, E. S., The Psychology of Religious Experience, Ch. XII. Houghton Mifflin Co., Boston, 19 10. Andrews, C. B., An Introduction to the Study of Adoles- cent Education. Rebman Co., Ltd., London, 19 12. Barnes, E. A., Feelings and Ideas of Sex in Children. Peda- gogical Seminary, Vol. II, 1892. *Bigelow, M. A., Sex Education. The Macmillan Co., New York, 19 16. (Good Biblography, pp. 239- 247). Bourne, R. S., Youth and Life. Houghton Mifflin Co., Bos- ton, 1913. Burgerstein, L., Co-Education and Hygiene. Pedagogical Seminary, Vol. XVII, 19 10. *Burnham, W. H., Adolescence. Pedagogical Seminary, Vol. I, 1891. — *Hygiene of Adolescence. A Cyclopedia of Education, Vol. I. The Macmillan Co., New York, 191 1. Burr, H. M., Studies in Adolescent Boyhood. The Semi- nar Publishing Co., Springfield, Mass. Cleaves, M. A., Education in Sexual Hygiene for Young Working Women. Charities and the Commons, Vol. XV, 1906. Clonston, T. S., The Hygiene of Mind. Methuen & Co., London, 1906. BIBLIOGRAPHY 319 Cutten, G. B., The Psychological Phenomena of Christian- ity, Chs. XX, XXIX. Charles Scribner's Sons, New York, 1908. Daniels, A. H., The New Life. American Journal of Psychology, Vol. VI, October, 1893. Ellis, H., Studies in the Psychology of Sex. F. A. Davis Co., Philadelphia, 1903. — Man and Woman. Charles Scribner's Sons, New York, 1914. Foerster, F. W., Marriage and the Sex Problem. F. A. Stokes Co., New York, 19 12. Galloway, T. W., Biology of Sex for Parents and Teachers. D. C. Heath & Co., Boston, 1913. *Hall, G. S., Adolescence, Vols. I and II. D. Appleton & Co., New York, 191 1. — *The Pedagogy of Sex (Educational Problems, Ch. VII, Vol I.) D. Appleton & Co., New York, 1911. — *Youth: Its Education, Regimen, and Hygiene. D. Ap- pleton & Co., New York, 1906. Hall, Dr. W. 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The Macmillan Co., New York, 1914- Milnes, F. J., The Church and the Young Mens Games. George H. Doran Co., New York, 191 3. Newell, W. W., Games and Songs of American Children. Harper & Bros., New York, 1903. Proceedings of the Playground and Recreation Association of America. 33 6 RELIGIOUS TRAINING Raffety, W. E., Brothering the Boy. Griffith & Rowland Press, Philadelphia, 19 13. *Richardson, N. E., and Loomis, O. E., The Boy Scout Movement Applied by the Church. Charles Scribner's Sons, New York, 19 15. Stelzle, C, Boys of the Street: How to Win Them. Flem- ing H. Revell Co., New York, 1904. Other Bibliographical Sources American Journal of Psychology. L. N., Wilson, Wor- cester, Mass. American Journal of Religious Psychology and Education. L. N. Wilson, Worcester, Mass. Athearn, W. S., The Church School (at end of chapters). The Pilgrim Press, Boston, 1914. Atlantic Educational Journal. Globe Pub. & Printing Co., Baltimore. Claparede, E., Experimental Pedagogy (at end of chapters). Longmans, Green & Co., New York, 191 1. Chamberlain, A. F., The Child: A Study in the Evolution of Man (pp. 465-495). Charles Scribner's Sons, New York, 191 1. Coe, G. A., Education in Religion and Morals (pp. 407- 422). Fleming H. Revell Co., New York, 1904. Curtis, H. S., Education Through Play (at end of chapters). The Macmillan Co., New York, 1915. Educational Review (Annual bibliography). Educational Review Publishing Co., New York. Gibson, H. W., Boyology (pp. 269-280). Association Press, New York, 19 16. Griggs, E. H., Moral Education (pp. 297-341). B. W. Huebsch, New York, 1913. Hall G. S., Adolescence (footnotes), Vols. I and II. D. Appleton & Co., New York, 1904. BIBLIOGRAPHY 337 Educational Problems (footnotes), Vol. I. D. Apple- ton & Co., New York, 191 1. Hall, G. S., and Mansfield, J. M., Bibliography of Educa- tion (pp. 124-130, 178-183), D. C. Heath Co., Boston, 1886. International Journal of Ethics. J. H. Tufts, Man. Ed., Chicago. Haslett, S. B., The Pedagogical Bible School (pp. 349- 363). Fleming H. Revell Co., New York, 1903. Johnson, G. E., Education by Plays and Games (pp. 223- 228). Ginn & Co., Boston, 1907. Journal of Childhood and Adolescence. Journal of Education. N. E. Pub. Co., Boston. Journal of Educational Psychology. Warwick & York, Baltimore, Md. Kelynack, T. N., Childhood (pp. 129-150). Charles H. Kelly, London, 19 10. Kindergarten Magazine. Chicago. Kindergarten Review. The Milton Bradley Co., Spring- field, Mass. King, I., Psychology of Child Development (pp. 249-255). University of Chicago Press, Chicago, 1903-11. McKeever, W. A., Outlines of Child Study (pp. 161-181). The Macmillan Co., New York, 1915. — Training the Girl (at end of chapters). The Macmillan Co., New York, 1914. Pedagogical Seminary. Worcester, Mass. Playground, The. Playground & Recreation Association of America, New York. Proceedings of the International Congress of Education. J. J. Little & Co., New York, 1894. Proceedings of the Religious Education Association. Chi- cago. Religious Education. The Religious Education Association, Chicago. 338 RELIGIOUS TRAINING Sadler, M. E. (Ed.), Moral Instruction and Training in Schools. (Vol. I, pp. 481-489; Vol. II, pp. 351- 369). Longmans, Green & Co., New York, 1908. School Journal. The School Journal Publishing Co., New- York and Chicago. School Review, The. University of Chicago Press, Chi- cago. Studies in Education. University of Chicago Press, Chi- cago. Tanner, A. E., The Child (at end of chapters). Rand McNally & Co., New York, 1904. The Journal of Abnormal Psychology. Richard Badger, Boston. The Psychological Review. Psychological Review Co., Lancaster, Pa. The Philosophical Review. Longmans, Green & Co., New York. Wilson, L. N., A Bibliography of Child Study with Annual Supplement. Clark University, Worcester. Pamphlets Pamphlets relating to the various subjects treated may be secured by applying to the following: American Motherhood. Cooperstown, N. Y. American Social Hygiene Association. 105 West 40th St., New York. Child Welfare Magazine. 147 N. 10th St., Philadelphia. National Child Labor Committee. 105 East 22d St., New York. National Congress of Mothers. Washington, D. C. Reports of State and City Superintendents. Various states and cities. Transactions of the Illinois Society for Child Study. Chi- cago. U. S. Bureau of Education. Washington, D. C. INDEX Achilles, 106. Adler, 115, 116 n. Aristotle, 90. Athanasius, 158. Babcock, 114. Bacon, 116. Bibliographies (Stories), 68-69, 112-113. 127-129, 149-151, 167-169, 203-204, 221-225, 236-237, 252-253, 268-271, 292-293. Bibliography (General), 313 f. Bolton, 303. Boone, 155. Bowne, 34, 130. Burk, 232 n. Burne-Jones, 164. Bushnell, 6, 166. Butler, 24. Carlyle, 312. Coe, 29 n. Coleridge, 19, 276. Compayre, 178, 274. Conn, 189 n. Crafts, 28 n, 29 n. Darwin, 302. Dawson, 309. DeGarmo, 30. Dewey, 23. Drake, 95. Drummond, 232 n. DuBois, 296. Dumont, 42. Ebara, 3. Emerson, 123, 312. Expressional Activities, 295 f. Fisher, 134, 138. Fiske, 48. Foerster, 106. Froebel, 297. Gary Plan, 29. George, 83 n. Gibbon, 213. Goethe, 307. Groos, 86. Gulick, 80. Habit-formation, 42 f. Hale, 226. Hall, 4, 50, 89 n, 99 n, 136 n, 177 n, 178, 220, 302. Hill, 81. Holmes, A., 88 n. Holmes, O., 15. Homer, 70. Hume, 276. Hunt, 164. Ingersoll, 157. James, 43, 311. Joubert, 60. Kant, 87. 339 340 INDEX King, 21. Kirschner, 26. Ladd, 6. Leuba, 52. Lincoln, 163. Livingstone, 155. Locke, 112, 179, 188, 279. Luther, 162. Luther, Mrs., 286. MacCunn, 44, 61 n, 89 n, 148. Martineau, 24. Mcintosh, 94. Metchnikoff, 94. Michelangelo, 163. Millet, 164. Milton, 275. Montessori, 33, 83, 134, 138, 233. Moody, 166. Newton, 162. Nietzsche, 107. Okuma, 3. Orton, 23. Paine, 157. Palmer, 290 n. Parkman, 302. Paulsen, 90, 238. Peabody, 144, 217. Pestalozzi, 297. Pieters, 25. Plato, 89, 211, 273. Pratt, 53. Raphael, 164. Rauschenbusch, 38. Religious Training — Aim and Method, 35 f, 57 f. Religious Training — Importance of, if, 15 f. Richter, 188. Roark, 23. Rousseau, 33. Royce, 143. Rubens, 164. Ruskin, 162, 164, 215, 226. Sala, 83. Saleeby, 70, 79 n. Schiller, 273. Schliermacher, 307. Shaftesbury, 273. Shaw, 1. Sidney, 70. Smith, 276. Spencer, 295, 296. Socrates, 312. Stern, 178. Stevenson, 302. Stimpfl, 280, 286. St. John, 64. Story-method, 57 f. Sully, 136 n., 178, 280. Taylor, 310. Tennyson, 288. Thilly, 90 n. , Thorndike, 46 n. Titian, 164. Toynbee, 215. Tracy, 280, 286. Ulysses, 106. Virtues and Vices of, The Bodily Life, 71 f, 93 f. The Intellectual Life, iisf. The Social Life (The Fam- ily), 131 f., 153 f. The Social Life (The School), 171 f, 189 f. The Social Life (The Com- munity), 207 f. INDEX 341 The Social Life (Relation to Watts, I., 162. Animals), 227 f. Webster, 153. The Economic Life, 239 f. Weigle, 45 n, 46 n. The Political Life, 255 f. .Wesley, 20, 162. The Aesthetic Life, 273 f. Whittier, 188. Wordsworth, 4, 285. Watts, G. F., 164. Printed in the United States of America. T HE following pages contain advertisements of Macmillan books by the same authors. The King's Highway Series By E. Hershey Sneath, Ph.D., LL.D., Professor of the Philos- ophy of Religion and Religious Education, Yale University; George Hodges, D.D., LL.D., Dean of Episcopal Theological School, Cambridge, and Henry Hallam Tweedy, M.A., Professor of Practical Theology, Yale University. The King's Highway Series embodies a graded system of moral and religious instruction for the home and school. The subject-matter of each book is carefully adapted to the needs of children of the age for which it is designed (in the light of recent child psychology — especially the psychology of the moral and religious unfolding of the child — and also with special reference to modern pedagogical science) — being graded in vocabulary, in- terest, form, and moral and spiritual content. The method of instruction is the indirect method of story, biography, and his- tory — teaching largely by example. A modicum of precept, in the form of wise sayings, scripture selections, following each lesson, and usually summing up its moral and spiritual content, is also used. The Series fully covers the essential Bible message, embodied in no less than six hundred Bible stories and selections in the form of verses, proverbs, psalms, parables, and the great Scriptural classics — such as the Ten Commandments, The Lord's Prayer, the Beatitudes, and other selections from the Sermon on the Mount, Paul's great chapter on Love, and similar extracts from the Epistles. The Series contains also a Life of Christ by Dean Hodges and a Life of Paul by Professor Tweedy. The other material is selected from the best literary sources, the stories, biographies, and poems being especially interesting and wholesome. There are also a number of the great hymns and prayers of the ages. Many of the selections are illustrated with pictures from the best art. BOOKS OF THE SERIES NOW READY The Way of the Gate The Way of the Hills $.65 111., i2tno, $.55 The Way of the Green The Way of the Rivers Pastures $.65 111., i2mo, $.55 The Way of the Stars The Way of the Mountains 111., i2mo, $.65 111., i2mo, $.65 The Way of the King's Gar- The Way of the King's Pal- dens ace 111., i2mo, $.75 111., i2mo, $.75 THE MACMILLAN COMPANY Publishers 64-66 Fifth Avenue New York The Golden Rule Series By E. Hershey Sneath, Ph.D., LL.D., Yale University, George Hodges, D.D., D.C.L., Episcopal Theological School, Cambridge, and Edward Lawrence Stevens, Ph.D., L.H.D., Late Associate Superintendent of Schools, New York City. The Golden Ladder Book Third Grade $048 The Golden Path Book Fourth Grade $0.52 The Golden Door Book Fifth Grade $0.60 The Golden Key Book Sixth Grade $0.60 The Golden Word Book Seventh Grade $0.60 The Golden Deed Book Eighth Grade $0.60 The Golden Rule Series is a treasury of literary selections from modern classics. The purpose of the series is to furnish literary material adapted to the needs of children that can be used as a basis for moral instruction. It aims to supplement The King's Highway Series on the moral side. The method of instruction employed in The Golden Rule Series is the indirect method, and is similar to the method em- ployed in The King's Highway Series. In the prefaces to the volumes of The Golden Rule Series, apart from the text, are to be found suggestions and directions for the successful teaching of the moral lessons involved in the literary selections. The Golden Rule Series is adapted to serve as collateral read- ing in connection with The King's Highway Series. The Golden Rule Readers are source books that can be used inde- pendently of or to supplement the lessons in The King's Highway Series. THE MACMILLAN COMPANY BOSTON NEW YORK DALLAS CHICAGO SAN FRANCISCO ATLANTA BY THE SAME AUTHORS Moral Training in the School and Home $.80 "This study should be read not only by teachers but by parents as well." — San Francisco Chronicle. "The whole discussion is strong, clear, wholesome and invig- orating." — Education, Boston. "The book is consistently practical and offers genuine help to mothers and teachers." — Christian Register. " Many a mother, we are sure, would be grateful for such ex- tremely judicious guidance." — Pacific Churchman. " Such themes as are treated by these judicious authors, will be found of superlative value in this form of training. They deal with life in its many aspects — bodily, intellectual, social, economic, political, and aesthetic, and what is suggested in each chapter is worthy of the highest regard, when it comes from authors of such strength of character and saneness of thought." — Journal of Education. " It would be hard to find a better school reader or one more free from trivialities and cant." — The San Francisco Argonaut. "Of considerable value to teachers and parents will be the care- fully selected lists which the book contains of stories designed to illustrate the several kinds of virtues. These tales are of excel- lent quality and not above average juvenile tastes." — North Amer- ican Review. " The wide experience of both the authors abundantly qualifies them to produce a really helpful book along the lines indicated." — Home and School. THE MACMILLAN COMPANY Publishers 64-66 Fifth Avenue New York NEW EDITIONS OF DEAN HODGES'S BOOKS Christianity between Sundays $i-?5 The Heresy of Cain $1.25 The Battles of Peace $1.25 Human Nature of the Saints $1.25 The Year of Grace (2 volumes) Each $1.25 The Path of Life $1.25 Cross and Passion $i-2$ Faith and Social Service $1-25 Uniformly bound, each i2tno. Dean George Hodges is one of those gifted writers who makes of religion a very practical thing. He neither tires the reader with discussions of dogmas nor of creeds, but as a critic once put it, " gets down to business in a businesslike fashion." His books which have previously been published and are known to many men and women are reissued now in new editions bound uniformly in blue cloth. Individually and collectively they demonstrate once more the truth of the Christian Registers comment that " Dr. Hodges is an inspired apostle of the new philanthropy." The inti- mate talks in the volumes are on themes of vital interest to every one living in this twentieth century. They contain possibilities of application so pointed and evident that " they convey their own instruction and their own impulse," to quote further from the Christian Register's remarks on one of the author's works, which may in absolute truth be applied to them all. THE MACMILLAN COMPANY Publishers 64-66 Fifth Avenue New York OTHER BOOKS BY DEAN HODGES The Episcopal Church: Its Faith and Order Cloth, i2tno, $1.00 This present volume is a concise statement of the doctrine and discipline of the Episcopal Church. It is intended for three groups — the younger clergymen who will find in the analyses prefaced to the chapters material that will be valuable in their own teaching, members of confirmation classes who will be helped by the summaries which it contains, and persons who are desirous of knowing the doctrine and disci- pline of the Episcopal Church. The volume embodies the results of twenty years' experience in the instruction of students in the Episcopal Theological School. In the midst of many natural differences of emphasis and opinion there are indicated in this work those positions in which most members of the Episcopal Church are substantially agreed. " The author writes for humanity, and no better book for re- ligious study, for clergy, laity, and for the younger members of churches has appeared in some time." — Review of Reviews. " Contains material to strengthen faith and create respect." — Boston Herald. A Classbook of Old Testament History Cloth, i2mo, $1.00 This volume, with a simplicity of style that charms the reader, brings the results of the best scholarship of the day, without any reference to the processes, to the general reader. Old Testament History is not found in the Bible as a continuous narrative. As it stands, it is in two editions. " One edition includes the books from Genesis to Second Kings. The other edition includes the books from First Chronicles to Nehemiah." To get the entire history it is necessary to bring these two series of books together. Again, there are books of poetry, and especially books of prophecy, in the Old Testament, which were written in the midst of the events which historians narrate and although these books bring new light to the historical events, they are placed by them- selves. Historical criticism has done an enormous amount of keen critical work in analyzing and constructing the materials to present to the reader the actual history of the Hebrews. Everyman's Religion Cloth, i2tno, $1.50 Macmillan Standard Library Edition, 50 cents Underlying the many sects of the Christian religion there are certain fundamental facts which are sometimes lost sight of in the devotion to a particular creed. The purpose of Dean Hodges' book is to present these essential elements of Christian faith and life in a manner simple, unconventional and appealing to a man's common sense. The conclusions at which the author arrives are largely orthodox, but the reasoning makes no use of the argu- ment from authority. THE MACMILLAN COMPANY Publishers 64-66 Fifth Avenue New York Date Due 40 5 ,- i*\ M'li'S •' -i ^mmmm^m •j^\ i tr — OUn * ' SEP 07!! J — IJv a