Chapter III: The Nineteenth Century (2)

This secular method of investigation saps the spiritual life, and is responsible for the decline in modern Protestantism. Mr. Harris continues: “Religious education, it is obvious in giving the highest results of thought and life to the young, must cling to the form of authority, and not attempt to borrow the methods of mathematics, science, and history from the secular school. Such borrowing will result only in giving the young people an overweening confidence in the finality of their own immature judgments. They will become conceited and shallow-minded.... Against this danger of sapping or undermining all authority in religion by the introduction of the methods of the secular school which lay stress on the self-activity of the child, the Sunday-school has not been sufficiently protected in the more recent years of its history.”

If the adoption of secular methods of teaching in the Sunday-school, where children are instructed one day only in the week, has so weakened Protestantism, what must be the result when children are daily taught in the public schools by methods which tend always to exalt human reason above faith. It is little wonder that five days’ instruction can not be counteracted by the very best Sabbath instruction even in those schools which have not adopted secular methods in teaching the Bible.

Protestants should learn from this that in starting Christian schools the methods followed in the secular schools can not be adopted. Here is the stumbling-block over which many are apt to fall. Religious instruction demands methods of teaching which will develop faith.

[Sidenote: Religion in schools of Comenius]

I can not refrain from recurring to the teachings of Comenius, since they so strongly opposed the methods of education followed by those who, to-day, claim to be his disciples. James H. Blodgett says: “Comenius, anticipating more modern leaders in the philosophy and the art of education, prepared an outline of the Pansophic School about 1650, in which the work of a complete education was divided for seven classes. The general school was to spend the first hour of the morning in hymns, Bible reading, and prayers.”[179] “Class III, the Atrial,” we are told by the same writer, “was to have the inscription, ‘Let no one enter who can not speak.’ In this class the boys should begin to read the Bible.... The history of this class is the famous deeds of the Biblical narrative.” Of Class IV we read: “A special collection of hymns and psalms must be arranged for this class; also an epitome of the New Testament, which should comprise a continuous life of Christ and His apostles, compiled from the four Gospels.... The accessory study is Greek.... It is comparatively easy to learn to read the New Testament [in Greek], and this is the chief utility of the study.” Bible study formed an important feature of the work of Class V, for concerning its work we read: “A Bible Manual, also, called the Gate of the Sanctuary, is to be placed in the pupils’ hands. This is to contain the whole of Scripture history in the words of the Bible, but so digested that it may be read in one year.”

Class VII was theological; and the reader will readily note the difference between the course of instruction marked out for it by Comenius, and that suggested by Professor Hoffman for theological students in the twentieth century. “Inscription over the door: ‘Let no one enter who is irreligious.’ ... The class book should be a work dealing with the last stage of wisdom on earth, that is to say, the communion of souls with God. Universal history should be studied, and in particular the history of the church for whose sake the world exists.... The future minister must learn how to address a congregation, and should be taught the laws of sacred oratory.”

Let it be remembered that Comenius was a bishop of the Moravian Brethren, a denomination noted for its extensive missionary work, its missions dotting the earth. Their activity in church work can readily be accounted for by their system of education. Any Protestant church which wishes to survive, and desires the spread of its principles, must see that its children are educated spiritually as well as mentally and physically.

[Sidenote: Christian education emphasizes practical]

We are now brought to consider another very important phase of education,—the relation of mental to physical training. False systems have ever exalted the former to the neglect of the latter. Christ combined the two, and educators from the seventeenth century on have presented correct views on the subject.

Locke begins his “Thoughts on Education” with these words: “A sound mind in a sound body is a short but full description of a happy state in this world.” “The attainment of this happy condition,” observes Painter, “is the end of education.... In his [Locke’s] mind, the function of education was to form noble men well equipped for the duties of practical life.”[180]

A PURE SOUL IN A SOUND BODY SHOULD PRECEDE STUDY OF MERE FACTS. Locke’s ideas of education are thus described by Quick: “His aim was to give a boy a robust mind in a robust body. His body was to endure hardness, his reason was to teach him self-denial. But this result was to be brought about by leading, not driving him. He was to be trained, not for the university, but for the world. Good principles, good manners, and discretion were to be cared for first of all; intelligence and intellectual activity next; and actual knowledge last of all.... The prevalent drill in the grammar of the classical languages was to be abandoned, and the mother-tongue was to be carefully studied.... In everything the part the pupil was to play in life was steadily to be kept in view.”

And yet to-day, when the editor of one of our magazines proposed that our university students discuss the question, “What order of studies is best suited to fit the average man for his duties in the world of to-day?” or, “What is the relative importance of the various branches of education in fitting a man to secure his own happiness and rendering him a useful citizen and neighbor?” the president of Yale University replied: “Some of the men hesitate to give the official sanction of the university to a debate on short notice on questions of which most of the contestants know very little. Why should not our university students know and choose the practical studies? If they do not know them, why not?”[181]

[Sidenote: Manual training and mathematics]

There are educators, however, who are willing to break away from the conservatism of the past, and who advocate a change of methods in the elementary schools. Such are the thoughts presented by the superintendent of public instruction in the State of Michigan, in a manual issued in May, 1900. There is sound sense in the following paragraphs, which will appeal to all who consider the needs of a child’s mind. He says:—

“It is the duty of the schools to produce parallel growths of all the faculties, leaving the pupil free to swing out into the realm of choice with no distorted tastes or shortened powers. The training of the hand ministers to this parallel development.

“We remember when the sciences were taught wholly from the text. Later, the principles of Pestalozzi entered the class room, and we stood open-eyed and open-minded, as the truths of science were demonstrated with the proper apparatus in the hands of the teacher. But to-day Froebel’s idea has taken possession, and the pupil performs the experiment. It is his hand that creates the conditions; it is his eye that watches the changes, his hand that notes them. Science teaching has thus adopted the manual training idea; and such are the results that Latin, Greek, and mathematics are no longer considered as the only intellective subjects for college training.

“What the manual training idea has done for science teaching, it will do for mathematics and other kindred subjects. The dissatisfaction among professional and business men regarding the teaching of practical things in our schools is wide-spread. This is especially true regarding arithmetic, penmanship, spelling, and language. Anyone who doubts this needs but to enter the business places of his own city and make inquiry. There is a well-grounded feeling that in the mastery of arithmetic is a discipline closely allied to that needed in the activities of life; and when a father discovers that his child of sixteen or seventeen years has no idea of practical business questions and little skill in analytical processes, he justly charges the school with inefficiency. The difficulty, however, is that the pupil has had no opportunity to sense arithmetic. To him measurements and values are indefinite ideas. He commits facts to memory, and blindly tries to work out problems. If his memory and imagination are good, he stands well, and receives a high mark. But still the work is vague; it does not touch his life or experience; it has no meaning. Put that pupil into a manual-training school,—the boy in the shop, the girl in the kitchen [practical experience has demonstrated that the girl has a place in the shop also],—and at once mathematical facts become distinct ideas.

“Step into the shop of a manual-training school [or step into the well-ordered kitchen], and observe the boy with a project before him. What are the steps through which his mind must bring him to the final perfection of the work.

“First, he must give the project careful study.

“Second, he must design it and make a drawing of it. This at once puts mathematics into his hand as well as his head. He must use square, compass, try-square, and pencil. Exact measurements must be made, divisions and subdivisions calculated, lines carefully drawn.

“Third, he must select material of proper dimensions and fiber, and then must reflect how to apply it to the draught made so that there is no waste.

“Fourth, he must plane and saw to the line, correct and fit; in short, must create the project that has had existence in his mind and upon paper only. Then it is that his arithmetic begins to throb with life, his judgment to command, and his ethical sense to unfold.”

This is the testimony of teachers who have made a practical application of arithmetic and geometry in the carpenter shop. Children twelve and fourteen years of age solve problems in proportion, in square root, in measurements, and in denominate numbers, which baffle the skill of the ordinary high-school graduate. This, too, is a part of Christian education. Doubtless Christ himself gained most of his mathematical knowledge at the carpenter’s bench.

“The most practical education,” says Hiram Corson “(but this, so-considered, pre-eminently practical age does not seem to know it), is the education of the spiritual man; for it is this, and not the education of the intellectual man, which is, must be (or Christianity has made a great mistake), the basis of individual character, and to individual character ... humanity owes its sustainment.” The proper combination, then, of religious training and practical hand work in teaching mathematics or language will develop stability of character, and this is the end and aim of Christian education.

[Sidenote: Carpentry not the only practical educator]

There are, however, in this twentieth century, various other ways of rendering education practical; and since these ways are a factor in the Christian training of youth, they should receive attention. God made no mistake when he gave to Adam the work of tilling the soil. Since the days of Eden, those men who have shunned the cities, and chosen instead to dwell in rural districts, have, as a rule, come closest to the heart of the Creator. The true way to study the sciences is to come in touch with Nature.

[Sidenote: Christ chose the country]

For this, also, we have the example of Christ. “In training His disciples, Jesus chose to withdraw from the confusion of the city, to the quiet of the fields and hills, as more in harmony with the lessons of self-abnegation He desired to teach them. And during His ministry He loved to gather the people about Him under the blue heavens, on some grassy hillside, or on the beach beside the lake. Here, surrounded by the works of His own creation, He could turn the thoughts of His hearers from the artificial to the natural. In the growth and development of nature were revealed the principles of His kingdom. As men should lift up their eyes to the hills of God, and behold the wonderful works of His hands, they could learn the precious lessons of divine truth. Christ’s teaching would be repeated to them in the things of nature.... The things of nature take up the parables of our Lord, and repeat His counsels.”

The teacher who has a desire to ennoble the character of his pupils will seek a place where Nature in her silent language gives lessons which no human tongue can utter. Parents who desire the best good of their sons and daughters, will, when the light of Christian education dawns upon their minds, hasten into the country, that the youthful minds over which they are keeping guard may be influenced by the natural rather than by the artificial.

[Sidenote: Value of the farm in education]

It is not surprising that the best educators who have opened their minds to truth have taught that cultivation of the soil, with the training of the eye and the hand in the shop, should accompany mental discipline. Prof. James R. Buchanan, says: “Blessed is the _farmer’s boy_.... The industrial feature, not limited to handicraft, but embracing all forms of useful exertion, _is the essential basis of a true education_; as it insures, if rightly conducted, a worthy character, a healthy constitution, a solid intellect, and a capacity for practical success; for it gives vigor to the entire brain, and a far better invigorating mental discipline than can ever be obtained from text-books. The boy who has constructed a wagon, or a bureau, or _raised a small crop_, as instructed, has more independence of mind and originality than the one who has only studied text-books. The boys of Lancaster, Ohio, who gave half their time to useful industry, made better progress in school studies than the common school pupils who had their whole time for study, and at the same time presented a model of conduct in all respects unequaled in any non-working school in this country.”[182]

Close adherence to the text-book is the papal method of teaching, and is a necessary accompaniment of prescribed courses, while the humanistic tendency is well developed. Christian schools, because of the truths they advocate, are forced to depart from the established order in the educational world, and their education is rendered practical by joining _the farm and the school_.

This method of teaching is already followed in some places, showing that that system so often designated Christian education is not a thing of recent birth, neither is it the product of some man’s mind. Its principles have been made known from time to time, and these principles have been followed more or less carefully in all periods of the world’s history.

[Sidenote: School Gardens of Modern Europe]

That the combining of soil-cultivation and study is a practical thing, and not a mere theory, is attested by the words of United States Consul-General John Karel, who reports as follows concerning “School Gardens in Russia:” “In a good many countries of western Europe, especially in Germany, Austria, France, Belgium, Switzerland, and partly in Sweden, the public village schools have sections of land allotted to them, which are either devoted to the use of the teachers, who take the profits therefrom, or serve for the establishment of school gardens. School gardens in western Europe bear, in a certain measure, a scientific character. Children are made to carry out in them practically what they learn theoretically.

[Sidenote: School gardens in Russia]

“In Russia ... it was well known that the land owners and peasants were in great need of instruction in farming; consequently schools of all kinds were established by the ministry of agriculture throughout the country.... For the development of the gardening industry, schools were founded first in Penza, in Bessarabia, ... and in 1869 a school of gardening and viticulture was found at Nikitsk. The work of the Nikitsk school was divided as follows: During the winter semester there were three hours of lessons per day and four and one-half hours of practical study in the garden, vineyard, and in the cellar. During the summer semester the lessons in class lasted only one hour, or sometimes two hours, but the practical studies occupied daily six or even eight hours.”[183]

Teachers in these schools are enabled to support themselves at least partially from the sale of fruits, berries, vegetables, honey, etc., but this was not the chief inducement in starting school gardens. The writer last quoted continues: “The desire to add something to the low salaries of the village school teachers, and, on the other hand, to acquaint as much as possible, not only children, but also grown-up people, with gardening, sericulture, and apiculture, has caused an increase during the last ten years, in the number of school gardens, apiaries, and silkworm hatcheries. In 1892 there were about two thousand school gardens in Russia. At the present time [1897] there are 7,521, with 532 apiaries, and 372 silkworm hatcheries.”

Mr. Mescherski, who is chief of one of the departments of agriculture, and one of the principal advocates of school gardens in Russia, has stated the object of school gardens and their significance as follows: “School gardens ... are of importance on the following grounds. (1) Hygienic, as being a place for physical labor in the open air, so necessary for the teacher and pupils.... (2) Scientific educational, as acquainting children with the life of useful plants, developing their minds by the study of nature, and promoting in the rising generation a regard for labor and a more moral and æsthetic sentiment concerning trees. (3) General economical ... and (4) personal economical,” which refers to the support of the teacher.

[Sidenote: Christians should encourage rural life]

If the Russian government, on the liberation of its serfs and its crown peasants, found it so greatly to its advantage to establish school gardens, of what lasting benefit would they be to Christians! Protestants, instead of crowding into the cities where the laboring man is subject to the trades unions, trusts, and monopolies, should seek for themselves a few acres of land, and should see that schools are established for the education of their children where the mechanical text-book grind is replaced by the study of God’s will as revealed in His Word and works. Nature studies thus conducted, instead of developing doubt, will strengthen the faith of the pupil, and the students from such schools will be fitted for citizenship not only in the governments of earth but in the Kingdom of God. This also is a part of the system of instruction known as Christian education.

XVII

CHRISTIAN EDUCATION (Continued)

[Sidenote: Education defined by Pestalozzi]

The nineteenth century has not been lacking in minds which have grasped, at least in part, the principles of Christian education. Thus writes Pestalozzi: “Sound education stands before me symbolized by a tree planted near fertilizing waters.... In the newborn child are hidden those faculties which are to unfold during life. The individual and separate organs of his being form themselves gradually into an harmonic whole, and _build up humanity in the image of God_.”[184]

With this agrees Milton’s definition of education. “The end, then, of learning,” he says, “is to repair the ruins of our first parents by regaining to know God aright, and out of that knowledge to love Him, to imitate Him, to be like Him, as we may the nearest by possessing our souls of true virtue, _which being united to the heavenly grace of faith_, makes up the highest perfection.” This is similar to the definition given by the author of “Christian Education,” that “the true object of education is to restore the image of God in the soul.”

Christian education, then, is a spiritual education. In this sense the words of Pestalozzi, at the burial of his wife, are pathetic but weighty with significance. Turning to the coffin, he said tenderly: “We were shunned and despised by all; sickness and poverty bowed us down; and we ate dry bread with tears. What was it in those days of severe trial gave you and me strength to persevere and not lose hope?” Laying a copy of God’s Word on her breast, he continued: “From this source you and I drew courage and strength and peace.”[185]

Advocates of Christian education may to-day encounter the same sort of rebuff from the world; but God’s Word stands as guide, expressing the principles to be followed by the educator.

[Sidenote: The Bible as an educator]

Charles W. Dabney, Jr., president of the University of Tennessee, in an address gave utterance to these words. “The Bible is the best text-book of education, as of many other sciences. In it we read where Paul tells Timothy, his ‘dearly beloved son in the faith,’ that ‘all scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness that the man of God may be perfect, thoroughly furnished unto all good works.’ Nowhere in literature or philosophy is there a better or clearer expression of the true purpose of education than this. The object of education is not pleasure, or comfort, or gain, though all these may and should result from it. The one true purpose in education is to prepare the man for ‘good works.’ It is a noble thing to develop a perfect soul, to thoroughly furnish a body, mind, and heart.... Character building, conscience forming, then, is the main object of education. The teacher dare not neglect character, nor the college to provide for its development. We must always and everywhere, in every course and scheme of study, provide those methods and agencies which shall develop the character of the pupil along with his other powers. How, then, shall we develop character in our pupils? What are the methods and the agencies for doing this? This is the crucial question of this age, as of every age. To this question all the ages give but one answer, and that is _Christianity_. The world has had many teachers of science, art, and philosophy, but only one teacher of righteousness, and He was Jesus Christ, the Son of God.”

The many teachers of science, art, and philosophy, have, by their systems of education, led men away from the knowledge of God, the wisdom which is eternal life. If the education of Christ is to be accepted, as suggested by Professor Dabney, His word, the Bible, must be recognized as the Book of books, the guide in all investigation, the interpreter of all phenomena.

[Sidenote: Christian schools needed]

Much is said concerning the moral education which every child should receive. Parents realize that the boy or girl who grows to maturity with only a physical or intellectual education is either a pugilist or a fit subject for the penitentiary, and hence they insist that the spiritual nature should receive some attention. But where is this spiritual education to be obtained? State schools have no right to give such training; indeed, they can not do it. True, they have attempted it, but it is a miserable failure. Protestants should no longer make the demand. The time has come for them to see that they should establish schools, whose object it is to develop character. These schools should receive support independent of the state; they should be free to follow methods entirely different from the formalism of the papal system; their course of instruction should meet the individual needs of the pupils, and be of a character which will develop Christians. To accomplish such results, the Word of God must be taken from the dust, and placed in the curriculum, not as a mere reference book of Jewish antiquities, but, as it is in deed and in truth, the light whose rays encircle the world. “The Holy Scriptures must be the Alpha and Omega of Christian schools,” wrote Comenius. Christ must be the teacher.

The men thus far quoted have followed the light which shone upon their pathway. To-day we may gather the scattered gems of truth left by them; but, better far, we may go direct to the Word itself, and the Spirit of truth will guide into the paths of Christian education. As taught by Froebel, “The spiritual and physical development do not go on separately in childhood, but the two are closely bound up with each other.”

[Sidenote: Man’s threefold nature]

The human being has a threefold nature,—the physical, the mental, and the spiritual; and Christian education so develops these that they sustain the proper relation one to another. The spiritual nature was the controlling power in the man made in God’s image. In the degeneration of the race, he lost his spiritual insight, and passed first to the intellectual plane, then to the physical. This is seen in the history before the flood. Eden life was a spiritual existence; Adam’s life after the fall was less spiritual, and gradually his descendants came to live on the mental plane. There were master minds in the antediluvian world. Men had no need of books, so strong was the memory and so keen the insight. Through further disobedience, through an education which strengthened reason rather than faith, men sank to the physical plane instead of rising to the spiritual, until in due time the earth was destroyed by water.

[Sidenote: Education since the time of Christ]

The same planes of existence are distinguishable in all ages since the flood, but Christ alone rose to the purely spiritual level. Israel as a nation might have so lived had true educational methods been followed. Israel falling, the offer was made to the Christian church. Age by age that body has refused to live a spiritual life, or, accepting the proffered gift, has attempted to rise without complying with the necessary conditions,—absolute faith in God’s Word and strict compliance with his commands. The Reformation again turned men’s eyes toward a spiritual education, and American Protestants had the best opportunity ever offered man to return to the original design of the Creator. Failure is again the verdict of the recording angel. Time hastens on, and the last gospel message is going to the world; but before _a people can be prepared for the setting up of Christ’s kingdom, they must be educated according to the principles of Christian education_, for this is _the foundation_ of all government as well as of all religion.

What is Christian education? Since its object is the training of a human being for life eternal, and that existence is a spiritual life, the spiritual must be the predominating feature of the education. When the spiritual leads, the intellectual and physical take their proper positions. The inner or spiritual man feeds only upon truth, absolute truth; not theory nor speculation, but truth. “Thy word is truth.” _The Word of God must then be the basis_ of all Christian education, the science of salvation the central theme.

[Sidenote: The test]

Since God reveals his character in two ways, in his Word and in his works, the Bible must be the first book in Christian education, and the book of nature next. Many educators have seen the value of the book of nature, and to-day nature-study forms a large part of the course of instruction in all grades of schools. It may be asked, Is not this, then, Christian education? We reply, Does it restore in men the image of God? If so, it passes the test. But it can not be said to do this, and therefore it falls short. Wherein, then, lies the difficulty in modern nature-teaching, or the sciences in general? Read some of our modern text-books in science. They readily reveal the answer.

[Sidenote: Astronomy as taught denies the Bible]

Young’s General Astronomy reads: “Section 908. Origin of the Nebular Hypothesis.—Now this [the present condition] is evidently a good arrangement for a planetary system, and therefore _some have inferred_ that the Deity made it so, _perfect from the first_. But to one who considers the way in which other perfect works of nature usually come to perfection—their processes of growth and development—_this explanation seems improbable. It appears far more likely that the planetary system grew than that it was built outright_.... In its main idea that the solar system once existed as a nebulous mass, and has reached its present state as the result of a series of purely physical processes, it seems certain to prove correct, and _it forms the foundation of all the current speculations upon the subject_.

“Section 909. La Place’s Theory.—(_a_) He supposed that at some past time, which may be taken as a starting point of our system’s history, ... the matter collected in the sun and planets was in the form of a nebula. (_b_) This nebula was a cloud of intensely heated gas, perhaps hotter, _as he supposed_, than the sun is now. (_c_) This nebula, _under the action of its own gravitation_, assumed an approximately globular form, with a rotation around its axis,” etc., etc.

The student must decide whether he will base his study of the heavens and the earth—the study of astronomy, geography, and geology, as well as zoology, and botany indirectly—on this hypothesis, which, we are told, “forms the foundation of all current speculations upon the subject;” or whether he will turn from these _reasonable explanations_ for the existence of things, and take the plain Word of truth, which says, “By the Word of the Lord were the heavens made;” “He spake and it was; he commanded and it stood fast,” together with the explanation as given in Genesis and elsewhere in the Scriptures.

Faith and finite reason face each other; the education of the world takes reason; Christian education is based upon faith in God’s Word. Which will develop character? _Why is it that modern science-study does not lead to God?_—IN THE EVOLUTIONARY TEACHING OF THE NEBULAR HYPOTHESIS YOU HAVE ONE ANSWER.

[Sidenote: Evolution as taught in zoology]

Picking up an ordinary text-book in zoology, we read: “The earliest member of the _series directly leading up to the horse_ was eohippus, an older eocene form about as large as a fox, which had four well-developed toes and the rudiments of a fifth on each forefoot, and three toes behind. In later eocene beds appeared an animal of similar size, but with only four toes in front and three behind. In newer beds, i.e., lower miocene, are found the remains of mesohippus, which was as large as a sheep and had three toes and the splint of another in each forefoot.... The succeeding forms were still more horse-like.”[186] Next they find a donkey-like animal, and later “a true equus, as large as the existing horse, appears just above the horizon, and the series is complete.”[187]

If the horse tribe has evolved from a fox-like animal, it is little wonder that men trace their origin to the monkey tribe; but those who wish God’s character, take by faith the statement that “in the image of God created He him.”

Such theories form the basis for the generally adopted classification of the entire vegetable and animal worlds. Christian education demands new text-books, based upon the truths of God’s Word.

[Sidenote: Dana on origin of species]

From Dana, the recognized authority on geology, the following sentences are quoted: “Life commenced among plants, in _seaweeds_; and it ended in _palms_, _oaks_, _elms_, the _orange_, _rose_, etc. It commenced among animals in _lingulæ_ (mollusks standing on a stem like a plant), _crinoids_, _worms_, and _trilobites_, and probably earlier in the simple systemless protozoans; it ended in _man_.” For this development, he says, “Time is long.”

In a paragraph on “Progress Always the Gradual Unfolding of a System,” are the words: “There were higher and lower species appearing through _all the ages_, but the successive populations were still, in their general range, of higher and higher grade; and thus the progress was ever upward. The type or plan of vegetation, and the four grand types or plans of animal life, the radiate, molluscan, articulate, and vertebrate, were each displayed under multitudes of tribes and species, _rising in rank with the progress of time_.... Its progress should be, _as zoological history attests, a development, an unfolding, an evolution_.”

In the study of this evolution in animal life, he says, “The progress in the system of life is a progress in cephalization,” and he gives several illustrations, as the passage from tadpole to frog; from lobster to crab, from worm to insect, etc. Such teachers speak always of the evolution from the lower to the higher forms of life, but leave retrogression entirely out of their reckoning.

To those who offer the Sacred Record in opposition to his so-called geological proofs, Dana says: “The Biblical student finds, in the first chapter of Genesis, positive statement with regard to the creation of living beings. But these statements are often misunderstood; for they really leave the question as to the operation of natural causes for the most part an open one,—as asserted by Augustine, among the Fathers of the church and by some Biblical interpreters of the present day.... In view of the whole subject, the following appears to be the conclusions most likely to be sustained by further research: The evolution of the system of life went forward _through derivation of species from species, according to usual methods, not yet clearly understood, AND WITH FEW OCCASIONS FOR SUPERNATURAL INTERVENTION_,” etc.

Thus have the truths in God’s great lesson book of nature been misinterpreted. It was a step in the right direction when the mechanical drill of the classics was dropped, and nature studies substituted; but God’s Word must take its place as the interpreter of nature and natural phenomena, or the theory of evolution is the natural result, and this will form no part of Christian education.

Protestant parents, are your children learning to see in the visible things about them the emblems of the invisible, even the eternal power and godhead? If not, why do you not put them where they will? This is their salvation.

[Sidenote: Underlying principles neglected]

The exaltation of detail and the belittling of principles is a common error in educational systems. This is seen in all departments of learning. Not only is it exemplified in the exaltation of the mental and the physical above the spiritual, but the same method is employed in the detail work of the class room. This is in essence papal education. Christian education requires teachers to reverse the order throughout the whole course of instruction.

To illustrate the thought: There are a few fundamental principles which govern the universe. Such is the statement of the truth, “The love of Christ constraineth us,” which contains within it the whole explanation of the force of gravity, adhesion, cohesion, molecular attraction, chemical affinity, human love, and the law of sex, and is therefore illustrated in physics, chemistry, mineralogy, biology,—in fact, in all the sciences. Again the second great commandment, “Thou shalt love thy neighbor as thyself,” is the statement of a principle which underlies all history, civil government, and political and social science. If followed, it will solve all international difficulties, as well as prevent personal animosity; it will blot out the evils of society, breaking down the barrier between poverty and riches; trusts would never exist, trades unions would be unnecessary, and monopolies unknown, if the one law of Jehovah were only learned. Of how much greater value, then, is the study of such principles than all the theories which may be proposed by men for international arbitration, or all the laws which may be passed in legislative halls concerning the equal rights of men and the proper means of governing States, Territories, or acquired possessions.

But this is Christian education, and lessons such as this are learned only when the truth is written on the heart by the pen of the Spirit. It is thus that a spiritual education, the higher birth of which the Saviour spoke, rises above the education of the world as far as heaven is above the earth. When these and kindred principles are made the central thought, all the facts which the pupil may be able to learn in a lifetime, will but serve to impress the truth more firmly on his life.

[Sidenote: Deductions from facts not always correct]

All the facts which it is possible for man to gather in a lifetime, added to all that are gathered by generation after generation, are but illustrations of a few principles. Modern teaching deals almost wholly with facts; it requires children, from the time they enter school until they are graduated, to heap together facts. Process is the great theme in mathematics; facts, facts, facts, are the things sought for in the whole realm of natural science. History is but the study of still more facts, and where generalizations or classifications are made, they are theories formulated from the facts gathered. But man is never able to collect all the facts; he is never sure that his conclusions have reached absolute truth. The truth of the matter is, the classifications thus formed are only partially correct, and the discovery of a few more facts overthrows the finespun theories of the best of scientists. It is thus constantly in astronomy, in botany, in zoology, and in biology. Because of new discoveries, the physician of yesterday is wholly wrong in the eyes of the physician of to-day. To-morrow the bright light of to-day will be superseded by some other luminary. This is the result of inductive reasoning based on sense perception.

This thought is well expressed by Hinsdale, who says: “We observe and register phenomena, classify facts, deduce conclusions and laws, and build up systems; but in science and philosophy we return to the subject again and again; we seek to verify our facts and test our conclusions, and when we have finished, we are not sure, save in a limited sphere, of our results. Some of the best-known sciences have been largely reorganized within the last few years. We have the ‘new chemistry,’ the ‘new astronomy,’ the ‘new political economy,’ and even the ‘new mathematics.’ Particularly in the field of human conduct, where man’s will is the governing faculty, we are often uncertain of our way and sometimes are wholly lost.”[188]

[Sidenote: Sense perception often incorrect]

The shifting foundation upon which such knowledge rests is well illustrated by the tests which the human being is able to make with the organs of sense. Water of 98° is hot to the hand that has been accustomed to a temperature of 45°, but cool to the hand which is just taken from water of 112°. An orange is sweet to the man who has been eating a stronger acid, but sour to the palate accustomed to sugar. The eye which has been used in a dimly lighted room is dazzled by the noonday glare, and judging of the size of a star by sight we would not conceive it to be a sun. The knowledge gained by the senses is only partially true,—it is not absolute truth; and the scientific theories propounded by minds which have reasoned from these inaccurate data can not fail to fall short of absolute truth. It may be _knowledge_; it is not _wisdom_.

[Sidenote: Faith is substance, not theory]

Christian education approaches nature from the opposite direction. With a mind open to receive truth, it grasps _by faith_ the statement of a universal principle. The spiritual law is the thing sought, and the corresponding physical law is compared with it. Once found, every fact which is learned, every observation made, but shows more clearly the working of that law in the spiritual world. For such teaching, faith is an indispensable attribute. Experiment is not discouraged, but strongly encouraged; reason is not laid aside, but the mind is called upon to reason on subjects grander and nobler than any deductions which can possibly result from the opposite manner of approaching truth.

This is the ideal in Christian education, the point toward which the Christian teacher is leading his pupils. In case of unbelief, or in dealing with the heathen, the mind must first be approached through the avenues of the senses, until the Spirit of God arouses the inner eye of faith. This is merely preliminary, and should not long continue. Children are not given credit for having the faith they really do possess, and are therefore held to the inductive method by educators long after their minds and hearts are capable of grasping truth, and when it would be found that the deductive method would produce a much more rapid growth of mental and spiritual power than is now seen.

[Sidenote: The Christian teacher]

This suggests the qualifications necessary on the part of a teacher. Remembering that this education is of a spiritual nature, the teacher himself must be connected with truth by an unwavering faith.

When Nicodemus, the representative of higher education in the schools of Jerusalem, interviewed Christ, the new Teacher who had appeared in their midst, and whose teaching was attended by a power unknown to the educators of the day, the learned man said, “Rabbi, we know Thou art a teacher sent of God.” “But how can these things be?” The heavenly Teacher outlined to him the secrets of His educational system, telling Nicodemus that it was not based on sight, but on faith; that the spiritual was first, and, when so made, the rest would follow. Then came the query, “How can it be?” To which Christ replied, “If I told you earthly things, and ye believe not, how shall ye believe if I tell you heavenly things?” “Art thou a master in Israel, and knowest not these things?”

In view of these thoughts, it is not strange that the study of the sciences in a Christian school will differ widely from the course offered in the same department of learning in an institution where the object of education is wholly different.

[Sidenote: Physiology the central science]

Discarding the evolutionary theory which pervades the teaching of all institutions where education is not wholly based on the Word of God, man, created in the image of God, is recognized as the highest manifestation of creative power. The life of God is the first study; that _life_, as manifested in man, is the next, and physiology takes its place as the center of all science-study. This is a study of life in all its manifestations, beginning with the spiritual, and extending to the mental and physical. Here, as elsewhere, the laws which govern the spiritual nature have their types in the other two natures; and when once the central truth of _life_, an abundance of life, is grasped, the study of physiology becomes not the study of dead forms, mere facts, but a soul-study, which includes the home of the inner man and all the machinery which the soul manipulates. Thus considered, from this center (physiology) extend rays, like the spokes of a wheel, each representing another science, until within that broad circle represented by these radii, are included all the physical as well as all the metaphysical sciences.

It will be seen that this mode of correlating the sciences cures at once the mistake of the age,—the cramming system,—which results from a neglect of manual training and from the study of a multiplicity of books, crowded with facts which must be stored in the mind of the student.

[Sidenote: Correlation of sciences]

By placing physiology as the center of the circle, and correlating therewith all other sciences, another advantage arises, for that circle includes within itself the languages and mathematics. These latter are but helps in the study of the thought-bearing subjects,—the Bible and the sciences,—and instead of being studied as primary subjects, should be _used as a means to an end_. Reading, writing, spelling, grammar, rhetoric, and literature, and mathematics, from arithmetic to general geometry and calculus, are but means of expressing truths gained in the study of the revealed Word and the book of nature. The simplicity of the system will appeal to the mind of any educator, for it is a plan long sought for. The one thing lacking among those who have experimented with such methods has been the central subject, God’s Word. Having truth as the basis for the correlation, the problem, so far as methods are concerned, is practically solved.

The great and pressing need is for teachers who can execute the plan. No narrow mind will be equal to the task. Again, as a system of true education is approached, is seen the exalted position to which those who teach are called.

[Sidenote: The basis of every educational effort]

Before passing the subject of physiology it is well to consider the meaning of the expression that this subject “_should be the basis of every educational effort_.” Text-book study of physiology, it is clear, can not cover this requirement. The fact is that _book-study_ is but a small part of Christian education. True education is life, and he who learns much must live much. The food eaten, the manner of clothing the body, the study, exercise, mental habits, physical habits, manual training, in fact, every phase of life is a part of the study of physiology and hygiene, and these subjects must one and all receive due consideration by the Christian educator.

[Sidenote: Manual training and education]

Manual training is becoming popular in many of our city schools, but the work offered in a Christian school will differ from that of the worldly school in this,—the latter is training the hand or the eye only, the former is building character by giving a trade that enables the student to be self-supporting and independent. In that the aims are different, the methods must differ, although the matter taught may in many cases be identical.

[Sidenote: Healthful diet and dress]

Healthful living is receiving attention in many schools. The Christian school, while teaching the same subject, will have as its object a preparation for eternal life. The subject, taught without faith, will bring only increased physical and mental activity. The spiritual nature can be reached alone by that education which is based on faith.

[Sidenote: Need of books]

Simply a casual investigation of the subject of Christian education reveals the need of books for the guidance of teachers who undertake to direct the growth of the child. With proper study-books, based upon the eternal principles of truth revealed in the Scriptures, the work which is now in its infancy would make much more rapid and substantial progress.

[Sidenote: The home school]

Parents who sense the responsibility resting upon them in the rearing of children for the kingdom of heaven are anxious to know when and where the principles of Christian education can be carried out. The beauty of the system is nowhere more vividly portrayed than in the recognition which it gives to the _home_ and the _duty of parents_ toward their children in the matter of education.

In spite of the fact that much is said relative to the importance of educating for the state, the words of Herbert Spencer give a clear idea of the home as the center of the true system. He says: “As the family comes before the state in order of time—as the bringing up of children is possible before the state exists, or when it has ceased to be, whereas the state is rendered possible only by the bringing up of children, it follows that the duties of the parent demand closer attention than those of the citizen.” The plan of Christian education goes a little farther, and recognizing the earthly family as a type of the heavenly, places the parents in God’s place to the young children; hence the home should be the only school and “the parents should be the only teachers of their children until they have reached eight or ten years of age.”

[Sidenote: Lessons for the home school]

“The mother should find time to cultivate in herself and in her children a love for the beautiful buds and opening flowers.... The only schoolroom for children from eight to ten years of age should be in the open air, amid the opening flowers and nature’s beautiful scenery. And their only text-book should be the treasures of nature.”

[Sidenote: The church school]

With such a training, the first ten years the child should develop a strong body and a strong mind. He should then be able to spend the next five or six years under the instruction of a consecrated Christian teacher in an elementary school, where teacher and parents may co-operate. The threefold nature must be developed so that when the age of manhood or womanhood is reached, strength of character has also been gained.

[Sidenote: The industrial school]

The youth should then continue his mental culture in some industrial school, located in the country, where there is freedom from the evils of city life, and where the rapidly developing physical nature can be correctly guided into lines of practical duties which will fit him for real life. In the meantime, mental culture and spiritual training are continued, for character is being formed for eternity.

[Sidenote: Training school for Christian workers]

The young man or woman of twenty or twenty-two should be prepared to select a life-work, and the special training needed can be received in a training school, which in Christian education will be for Christian workers. Such a school will be necessary; for the education thus outlined, extending from infancy over twenty years, can not fail to develop a character which chooses _Christian work_ as the life occupation. A short training in a higher institution, which in character is _a school of the prophets_, should so round out the nature already forming that the young person goes out an ambassador for Christ, willing to be used in any capacity by the Commander of the heavenly host, whether it be on the farm, at the carpenter’s bench, or in the pulpit; for his soul is knit to the King of heaven, as was David’s to Jonathan’s. Such a student is prepared for active service, either on earth or in the kingdom of our God; for he is one with the Father and his Son.

“Comenius divided the first twenty-four years of life into four periods, to each of which he would assign a special school, thus:—

“1. For infancy, the school should be the mother’s knee.

“2. For childhood the school should be the vernacular school.

“3. For boyhood, the Latin school or gymnasium.

“4. For youth, the university and travel.

“A mother should exist in every house, a vernacular school in every hamlet and village, a gymnasium in every city, and a university in every kingdom or in every province.... The mother and the vernacular school embrace all the young of both sexes. The Latin school gives a more thorough education to those who aspire higher than the workshop; while the university trains up the teachers and the learned men of the future, that our churches, schools, and states may never lack suitable leaders.”

In the system known as Christian education the division is about the same, the years of student life extending perhaps to thirty instead of twenty-four, with this division: the first ten years are spent in the home school; from ten to fifteen in the church school; from fifteen to twenty in the industrial school, and the years from twenty to twenty-five or even thirty are devoted to study and active work in the training school for workers.

[Sidenote: Should Protestants educate?]

The time now is when those who are true Protestants _will_ demand Christian education, and when no sacrifice will be considered too great for the accomplishment of that object. The prophecy of Zechariah, recorded in the ninth chapter, gives the words of God concerning the contest to take place near the close of time between the sons of Greece and the sons of Zion. “Turn you to the stronghold, ye prisoners of hope; even to-day do I declare that I will render double unto thee; when I have bent Judah for Me, filled the bow with Ephraim, AND RAISED UP THY SONS, O Zion, AGAINST THY SONS, O GREECE.”

Greece is recognized in the Scriptures as emblematic of worldly wisdom,[189] but by that wisdom the world knew not God; in fact, by that wisdom the world was led away from God. God will, then, raise up the sons of Zion, the representatives of His wisdom—the divine philosophy—against the sons of Greece, or the students of the wisdom of the world; and in the final conflict, when truth wins, it will be evident that those who are numbered with the victors have forsaken the wisdom of Greece for the wisdom of God. It is not theory, but the most solemn fact, that the preparation for a life with God demands that we and our children receive a far different education than has been offered in the past. If we wish the highest culture, if we long for soul development, our education must be spiritual in nature; we must leave the low, turbid waters of the valley for the snow waters of Lebanon. This is Christian education.