Chapter I: =Religion=

232. The content of religious instruction is for theologians to determine, while philosophy bears witness that no knowledge is able to surpass the trust of religious faith. But both the beginning and the end of religious instruction call for remarks from the point of view of pedagogy.

Religious instruction culminates, if it does not end, in the rite of confirmation, and the subsequent admission to the Holy Communion. The former is characteristic of a particular Christian denomination; the latter, on the contrary, of the whole brotherhood of Christians. Now the profound emotion which marks the first Communion service should imply a conquest over the feeling of separation from other denominations, especially since the mere admission to Communion is conditioned on the general requirement of earnest ethical aspiration. It is thus assumed that members of other confessions, provided they are communicants at all, have fulfilled the same condition. Preparatory instruction must work toward this end all the more, since with many persons Christian love for those who differ from them in important articles of faith belongs to the more difficult duties. Moreover, the fact that this same instruction necessarily had to set forth clearly fundamental denominational differences, lends additional weight to the necessity of inculcating the virtue of Christian charity.

233. In academic schools, if Greek is begun early enough, it is possible to deepen the impressions of Christian teaching by the dialogues of Plato that bear on the death of Socrates, particularly the “Crito” and the “Apology.” Being the weaker, however, impressions of this sort should precede the time when the solemn initiation into Christian fellowship produces its whole powerful effect.

234. Going back in thought, we find that the portion of religious instruction which deals with characteristic denominational distinctions, presupposes that which deals with tenets common to all Christians, and we find that this in turn has been preceded by Bible stories, including those of the Old Testament. But the question arises, “Must we not go back to something more fundamental still?”

235. Religion cannot possibly be adequately presented by treating of it merely as a perpetuation of something historical and past. The teacher must needs make use also of the present testimony furnished by the adjustment of means to end, in nature. But even this, for which some knowledge of nature is prerequisite, and which leads up to the ideas of wisdom and power, is not the first step.

236. True family feeling is elevated easily and directly to the idea of the Father, of the father and mother. Only where such feeling is wanting does it become necessary to make churches and Sunday observance the starting-point as indications of humility and gratitude. An all-pervading love, providence, and watchful care constitute the first concept of the Highest Being,--a concept limited by the mental horizon of the child, and expanding and becoming more elevated only by degrees.

237. The process of elevating religious concepts and purifying them of unworthy admixtures must, however, have taken place, and the true concepts must have been deeply impressed, before the mythological conceptions of antiquity become known; in which case the latter will produce the right effect by the contrast between the manifestly fabulous and crude, and the worthy and sublime. If managed properly, this subject presents no difficulties.

238. But there are other difficulties,--difficulties growing out of individual peculiarities. While some would be harmed by much talk about sin, because they would thus either become acquainted with it, or else be filled with fantastic terror, there are others whom only the strongest language can move, and still others who themselves preach against the sins of the world, and, at the same time, front the world in proud security. Then there are those who brood over ethical problems, and who, without having heard of Spinoza, argue that what the Highest Judge has permitted to happen he has approved of, whence might is the practical proof of right. There are contemners of mere morality, who think that prayers will consecrate their evil actions. Isolated traces of such perversions may indeed be met with even in children, especially if their glib reproduction of the sermon, or worse yet, their praying aloud, has happened to receive praise.

Hence it is necessary to observe the effect of religious instruction on each individual. Another task for home training.