The Teacher Part 16

Now, the common ground, on religious subjects, in this country, is very broad. There are indeed, many principles, which are, in my view, essential parts of Christianity, which are subjects of active discussion among us. But setting these aside, there are other principles equally essential, in regard to which the whole community are agreed; or at least, if there is a dissenting minority, it is so small, that it is hardly to be considered. Let us look at some of these principles.

1. Our community is agreed that _there is a G.o.d_. There is probably not a school in our country, where the parents of the scholars would not wish to have the teacher, in his conversation with his pupils, take this for granted, and allude reverently and judiciously to that great Being, with the design of leading them to realize his existence, and to feel his authority.

2. Our community are agreed, that _we are responsible to G.o.d for all our conduct_. Though some persons absurdly pretend to believe, that the Being who formed this world, if indeed they think there is any such Being, has left it and its inhabitants to themselves, not inspecting their conduct, and never intending to call them to account, they are too few among us to need consideration. A difference of opinion on this subject, might embarra.s.s the teacher in France, and in other countries in Europe, but not here. However negligent men may be in _obeying_ G.o.d's commands, they do almost universally in our country, admit in theory, the authority from which they come; and believing this, the parent, even if he is aware that he himself does not obey these commands, chooses to have his children taught to respect them. The teacher will thus be acting with the consent of his employers, in almost any part of our country, in endeavoring to influence his pupils to perform moral duties, not merely from worldly motives, nor from mere abstract principles of right and wrong, but _from regard to the authority of G.o.d_.

3. The community are agreed, too, in the belief of _the immortality of the soul_. They believe, almost without exception, that there is a future state of being, to which this is introductory and preparatory, and almost every father and mother in our country, wish to have their children keep this in mind, and to be influenced by it, in all their conduct.

4. The community are agreed, that _we have a revelation from heaven_. I believe there are very few instances where the parents would not be glad to have the Bible read from time to time, its geographical and historical meanings ill.u.s.trated, and its moral lessons brought to bear upon the hearts and lives of their children. Of course, if the teacher is so unwise as to make such a privilege, if it were allowed him, the occasion of exerting an influence, upon one side or the other of some question which divides the community around him, he must expect to excite jealousy and distrust, and to be excluded from a privilege, which he might otherwise have been permitted freely to enjoy. There may, alas!

be some cases, where the use of the Scriptures is altogether forbidden in school. But probably in almost every such case, it would be found, that it is from fear of its perversion to sect or party purposes, and not from any unwillingness to have the Bible used in the way I have described.

5. The community are agreed in theory, that _personal attachment to the Supreme Being, is the duty of every human soul_; and every parent, with exceptions so few that they are not worth naming, wishes that his children should cherish that affection, and yield their hearts to its influence. He is willing therefore that the teacher, of course without interfering with the regular duties for the performance of which he holds his office, should, from time to time, so speak of this duty,--of G.o.d's goodness to men,--of his daily protection,--and his promised favors, as to awaken, if possible, this attachment, in the hearts of his children. Of course, it is very easy for the teacher, if he is so disposed, to abuse this privilege also. He can, under pretence of awakening and cheris.h.i.+ng the spirit of piety in the hearts of his pupils, present the subject in such aspects and relations, as to arouse the sectarian or denominational feelings of some of his employers. But I believe if this was honestly and fully avoided, there are few, if any, parents, in our country, who would not be gratified to have the great principle of love to G.o.d, manifest itself in the instructions of the school-room, and showing itself, by its genuine indications in the hearts and conduct of their children.

6. The community are agreed, not only in believing that piety consists primarily, in love to G.o.d, but that _the life of piety is to be commenced by penitence for past sins, and forgiveness, in some way or other, through a Saviour_. I am aware that one cla.s.s of theological writers, in the heat of controversy, charge the other with believing that Jesus Christ was nothing more nor less than a teacher of religion, and there are unquestionably, individuals, who take this view. But these individuals are few. There are very few in our community, who do not in some sense, look upon Jesus Christ as our _Saviour_,--our Redeemer; who do not feel themselves _in some way_, indebted to him, for the offer of pardon. There may be, here and there, a theological student, or a contributor to the columns of a polemical magazine, who ranks Jesus Christ with Moses and with Paul. But the great ma.s.s of the fathers and mothers, of every name and denomination through all the ranks of society, look up to the Saviour of sinners, with something at least of the feeling, that he is the object of extraordinary affection and reverence. I am aware however, that I am approaching the limit, which, in many parts of our country, ought to bound the religious influence of the teacher in a public school; and on this subject, as on every other, he ought to do nothing directly or indirectly, which would be displeasing to those who have entrusted children to his care.

So much ground, it seems, the teacher may occupy, by common consent, in New-England, and it certainly is a great deal. It may be doubted whether, after all our disputes, there is a country in the world, whose inhabitants have so much in common, in regard to religious belief. There is, perhaps, no country in the world, where the teacher may be allowed to do so much, towards leading his pupils to fear G.o.d, and to obey his commands, with the cordial consent of parents, as he can here.[B]

[Footnote B: In speaking of this common ground, and in commenting upon it, I wish not to be understood that I consider these truths as comprising all that is essential in Christianity. Very far from it. A full expression of the Christian faith, would go far in advance of all here presented. We must not confound however, what is essential to prepare the way for the forgiveness of sin, with what is essential that a child should understand, in order to secure his penitence and forgiveness. The former is a great deal; the latter, very little.]

The ground which I have been laying out, is common, all over our country; in particular places, there will be, even much more, that is common. Of course, the teacher, in such cases, will be at much greater liberty. If a Roman Catholic community establish a school, and appoint a Roman Catholic teacher, he may properly, in his intercourse with his scholars, allude, with commendation, to the opinions and practices of that church. If a college is established by the Methodist denomination, the teacher of that inst.i.tution may, of course, explain and enforce there, the views of that society. Each teacher is confined only to _those views which are common to the founders and supporters of the particular inst.i.tution, to which he is attached_.

I trust the principle which I have been attempting to enforce, is fully before the reader's mind, namely, that moral and religious instruction in a school, being in a great degree extra-official, in its nature, must be carried no farther than the teacher can go with the common consent, either expressed or implied, of those who have founded, and who support his school. Of course, if those founders forbid it altogether, they have a right to do so, and the teacher must submit. The only question that can justly arise, is, whether, he will remain in such a situation, or seek employment, where a door of usefulness, here closed against him, will be opened. While he remains, he must honestly and fully submit to the wishes of those, in whose hands Providence has placed the ultimate responsibility of training up the children of his school. It is only for a partial and specific purpose, that they are placed under his care.

The religious reader may inquire, why I am so anxious to restrain, rather than to urge on, the exercise of religious influence in schools.

"There is far too little," some one will say, "instead of too much, and teachers need to be encouraged and led on in this duty, not to be restrained from it." There is, indeed, far too little religious influence exerted in common schools. What I have said, has been intended to prepare the way for an increase of it. My view of it is this:

If teachers do universally confine themselves to limits, which I have been attempting to define, they may accomplish within these limits, a vast amount of good. By attempting however, to exceed them, the confidence of parents is destroyed or weakened, and the door is closed.

In this way, injury to a very great extent has been done in many parts of our country. Parents are led to a.s.sociate with the very idea of religion, indirect and perhaps secret efforts to influence their children, in a way which they themselves would disapprove. They transfer to the cause of piety itself, the dislike which was first awakened by exceptionable means to promote it; and other teachers, seeing these evil effects, are deterred from attempting what they might easily and pleasantly accomplish. Before therefore, attempting to enforce the duty, and to explain the methods of exerting religious influence in school, I thought proper, distinctly to state, with what restrictions, and within what limits, the work is to be done.

There are many teachers who profess to cherish the spirit, and to entertain the hopes of piety, who yet make no effort whatever to extend its influence to the hearts of their pupils. Others appeal sometimes to religious truth, merely to a.s.sist them in the government of the school.

They perhaps bring it before the minds of disobedient pupils, in a vain effort to make an impression upon the conscience of one who has done wrong, and who cannot by other means be brought to submission. But the pupil, in such cases, understands, or at least he believes, that the teacher applies to religious truth, only to eke out his own authority, and of course, it produces no effect. Another teacher thinks he must, to discharge his duty, give a certain amount weekly, of what he considers religious instruction. He accordingly appropriates a regular portion of time to a formal lecture or exhortation, which he delivers without regard to the mental habits of thought and feeling which prevail among his charge. He forgets that the heart must be led, not driven, to piety, and that unless his efforts are adapted to the nature of the minds he is acting upon, and suited to influence them, he must as certainly fail of success, as when there is a want of adaptedness between the means and the end in any other undertaking whatever.

The arrangement which seems to me as well calculated as any for the religious exercises of a school, is this:

1. In the morning open the school with a very short prayer, resembling in its object and length, the opening prayer in the morning, at Congregational churches. The posture, which from four years' experience, I would recommend at this exercise, is sitting, with the heads reclined upon the desks. The prayer, besides being short, should be simple in its language, and specific in its pet.i.tions. A degree of particularity and familiarity, which might be improper elsewhere, is not only allowable here, but necessary to the production of the proper effect. That the reader may understand to what extent I mean to be understood to recommend this, I will subjoin a form, such as in spirit I suppose such a prayer ought to be.

"Our Father in heaven, who has kindly preserved the pupils and the teacher of this school during the past night, come and grant us a continuance of thy protection and blessing during this day. We cannot spend the day prosperously and happily without thee. Come then, and be in this school-room during this day, and help us all to be faithful and successful in duty.

"Guide the teacher in all that he may do. Give him wisdom and patience, and faithfulness. May he treat all his pupils with kindness; and if any of them should do any thing that is wrong, wilt thou help him, gently but firmly to endeavor to bring him back to duty. May he sympathize with the difficulties and trials of all, and promote the present happiness, as well as the intellectual progress, of all who are committed to his care.

"Take care of the pupils too. May they spend the day pleasantly and happily together. Wilt thou who didst originally give us all our powers, direct and a.s.sist us all, this day, in the use and improvement of them. Remove difficulties from our path, and give us all, fidelity and patience in every duty. Let no one of us destroy our peace and happiness this day, by breaking any of thy commands,--or encouraging our companions, in sins--or neglecting, in any respect, our duty. We ask all in the name of our great Redeemer _Amen_."

Of course the prayer of each day will be varied, unless, in special cases, the teacher prefers to read some form like the above. But let every one be _minute and particular_, relating especially to school,--to school temptations, and trials, and difficulties. Let every one be filled with expressions relating to school, so that it will bear upon every sentence, the impression, that it is the pet.i.tion of a teacher and his pupils, at the throne of grace.

2. If the pupils can sing, there may be a single verse, or sometimes two verses of some well known hymn, sung after the prayer, at the opening of the school. Teachers will find it much easier to introduce this practice, than it would at first be supposed. In almost every school, there are enough who can sing to begin, especially if the first experiment is made in a recess, or before or after school; and the beginning once made, the difficulty is over. If but few tunes are sung, a very large proportion of the scholars will soon learn them.

3. Let there be no other regular exercise until the close of the afternoon school. When that hour has arrived, let the teacher devote a very short period, five minutes perhaps, to religious _instruction_, given in various ways. At one time, he may explain and ill.u.s.trate some important truth. At another, read, and comment upon, a very short portion of Scripture. At another, relate an anecdote, or fact, which will tend to interest the scholars in the performance of duty. The teacher should be very careful not to imitate on these occasions, the formal style of exhortation from the pulpit. Let him use no cant and hackneyed phrases, and never approach the subject of personal piety,--i. e. such feelings as penitence for sin, trust in G.o.d, and love for the Saviour,--unless his own heart is really, at the time, warmed by the emotions which he wishes to awaken in others. Children very easily detect hypocrisy. They know very well, when a parent or teacher is talking to them on religious subjects, merely as a matter of course, for the sake of effect; and such constrained and formal efforts never do any good.

Let then every thing which you do, in reference to this subject, be done with proper regard to the character and condition of the youthful mind, and in such a way as shall be calculated to _interest_, as well as to _instruct_. A cold and formal exhortation, or even an apparently earnest one, delivered in a tone of affected solemnity, will produce no good effect. Perhaps I ought not to say it will produce no good effect: for good does sometimes result, as a sort of accidental consequence, from almost any thing. I mean it will have no effectual _tendency_ to do good. You must vary your method too, in order to interest your pupils.

Watch their countenances when you are addressing them, and see if they look interested. If they do not, be a.s.sured that there is something wrong, or at least something ill-judged, or inefficient, in your manner of explaining the truths which you wish to have produce an effect upon their minds.

That you may be prepared to bring moral and religious truths before their minds in the way I have described, your own mind must take a strong interest in this cla.s.s of truths. You must habituate yourself to look at the moral and religious aspects and relations of all that you see and hear. When you are reading, notice such facts, and remember such narratives, as you can turn to good account, in this way. In the same way, treasure up in mind such occurrences as may come under your own personal observation, when travelling, or when mixing with society.

That the spirit and manner of these religious exercises, may be the more distinctly understood, I will give some examples.

Let us suppose then that the hour for closing school has come. The books are laid aside; the room is still; the boys expect the few words which the teacher is accustomed to address to them, and looking up to him, they listen to hear what he has to say.

"You may take your Bibles."

The boys, by a simultaneous movement, open their desks, and take from them their copies of the sacred volume.

"What is the first book of the New Testament?"

"Matthew:" they all answer, at once.

"The second?" "Mark." "The third?" "Luke."

"The next?" "John." "The next?" "The Acts."

"The next?"

Many answer, "Romans."

"The next?"

A few voices say, faintly and with hesitation, "First of Corinthians."

"I perceive your answers become fainter and fainter. Do you know what is the last book of the New Testament?"

The boys answer promptly, "Revelations."

"Do you know what books are between the Acts and the book of Revelation?"

Some say, "No sir;" some begin to enumerate such books as occur to them, and some perhaps begin to name them promptly, and in their regular order.

"I do not mean," interrupts the teacher, "the _names_ of the books, but the _kinds_ of books."

The boys hesitate.

"They are epistles or letters. Do you know who wrote the letters?"

"Paul," "Peter," answer many voices at once.

"Yes, there were several writers. Now the point which I wish to bring before you is this; do you know in what order, I mean on what principles, the books are arranged?"

"No sir;" is the universal reply.