Beginning and growth of the Christian life, or The Sunday-school teacher

Front matter

UNITED STATES OF AMERICA.

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THE CHRISTIAN LIFE;

Chapter I Introductory Remarks

Fold of the tender Shepherd 1 rise, and spread ! Arch o'er our frailty roofs of everlasting strength ! Be all the body gathered to its living Head ! Wanderers we faint: 0, let us find our Lord at length !

During the last few years, observing persons can hardly have watched with any degree of attention the progress of events, without feeling that great and important changes have been and still are taking place in the religious, no less than in the social and political world.

More silently, unnoticed by the common observer it may be, but none the less surely, has the old order of things been passing away; and to the earnest seeker there are significant tokens prophetical of a new era in sects and parties of the Church.

Ideals of a better and higher state, longings for a more Christ-like life and a more spiritual union, a consciousness that creeds and dogmas have too often usurped the place of an inward faith and a practical piety, that disciples have breathed far too little of their Master's spirit of love, forbearance, and humility, that the Church of Christ even has been too often untrue to her noble mission and high calling, — such thoughts fill at times every reflecting and thoughtful mind, and prompt the earnest question, "By what means is a higher spiritual life to be attained ? How is the true coming of Christ's kingdom to be promoted ? "

Look into our Sabbath schools, regarded now, and for many years past, as established Christian institutions. Acknowledging freely and fully all the good that has been accomplished, all the pure and holy influences that have flowed from them, as fruitful sources of religious instruction and spiritual life, ■ — recalling, too, with grateful remembrance, the many pure, devoted, and consecrated spirits that have faithfully labored in this portion of their Master's vineyard, — it is not to be denied that in many quarters there is a prevalent dissatisfaction, a feeling that such schools are not accomplishing their highest ends.

Progress, indeed, there has been ; but has the advance been commensurate with our means, opportunities, and privileges ? Do our schools, as now conducted, meet the deepest wants of the youthful spirit ? Does the young heart there find that bread of Life, which will alone satisfy its cravings amid the sterner trials of maturer years ? Are teachers laboring upon the right principles, or has the true end been too often lost sight of in mere external or mechanical forms ? Are we to rest contentedly where we are, feel that no onward steps are to be taken, and quietly and inanely yield ourselves to the force of surrounding circumstances, or are we not rather to make some strenuous, earnest effort to seek a higher plane of action, to spiritualize our endeavors, and to render our schools more completely Christian institutions ?

In the words of another, " There is among men of earnest and reverent moods a pause and an expectation, as if they heard a divine voice just becoming articulate and audible, — coming, not out of the old creeds, but out of the Divine Word, and out of the most interior consciousness of men, and prophesying of the things that are yet to be."

In all our churches there are young hearts questioning the truth of the dogmas inculcated from childhood, and earnestly asking the meaning of the great doctrines of man's sinfulness and redemption, of pardon, salvation, and retribution. In all our churches there are souls that earnestly long to know their relations to Christ as a personal Saviour, — that ask not for forms or systems, or an intellectual belief, but for Christ ; for his cross, as a seal of their own acceptance ; for his death, as a pledge of their pardon.

Are these wants truly met among us? Are they always even fully acknowledged? Read the words and ponder the deep meaning of those expressions applied to Christ, both by himself and his Apostles, marking him as divine in his nature, power, and authority, and then say whether it be sufficient to the young and aspiring soul, hungering and thirsting after righteousness, longing for an assurance of faith and hope, to be brought to him, as is too often the case, as a holy teacher and guide alone ? Is there not a deeper craving of the soul, which cannot and will not thus be satisfied?

Go into any of our larger towns or cities ; explore carefully the narrow streets, the crowded houses, the lanes and cellars ; see the iniquity and sin, the ignorance, degradation, and heathenism that exist under the very shadow of our churches and schools, and will not the question force itself upon the mind, Are these indeed Christian communities ?

Do we not need some new power at work among us, — some voice to vitalize the dry bones of a barren and self-sufficient piety, of frigid naturalism, of unbelief and misbelief, — some prophet's touch to rouse the dead body of the Church to a new and Christ-like life ?

Do we not need some new outpouring of the Holy Spirit, and a renewed and quickened faith in the power and efficacy of prayer ? Have we a vital, practical belief in the promised influences of the Spirit, in the assurance that if we ask anything according to the Father's will, He will hear and answer the petition ?

Abstractions, forms and creeds, the mere inculcation of facts, or intellectual teaching alone, will not satisfy ; and individual souls are earnestly looking for a better administration, for some nobler and higher development of faith and love.

What part, then, has the Sunday school to perform in meeting, in any good degree, these wants and needs ? What should be the true aim and object of its instructions ? How are its highest ends to be sustained and carried out ? How is it to be rendered an efficient co-worker with the Church, in the regeneration of individual souls, in leading young hearts to Christ, as the only sufficient, the divinely appointed Mediator and Redeemer ?

Questions such as these, prompted by no momentary impulse of excitement or discouragement, but proceeding from various and widely separated quarters, demand the due consideration and serious reflection of every individual interested in the welfare of the Church, or engaged in the sacred calling of the Christian teacher.

The future, and the future alone, can and will bear true and enduring witness, whether they are now faithfully met and answered.

Chapter II. The Wants Of Our Sunday Schools

"As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me."

"And still in accents sweet and strong, Sounds, as of old, the word : More laborers for the harvest, now ! More reapers for the Lord ! "

The present state of our Sunday schools in different denominations may be regarded under two distinct aspects. The general, careless observer, content with mere outward appearance, and satisfied with statistical results, would tell us of the increased number of such institutions, of the multiplication of the pupils, the books studied, the popularity of this or that teacher, the successful annual celebration, and the apparent general interest manifested in the concerns of the school. He would congratulate the pupils upon their advantages, tell them how much greater their privileges than those enjoyed by preceding generations, and, satisfied with having given his meed of praise, rest contentedly in the belief that little more is needed, and that it would be both unwise and unreasonable to expect greater or more definite results.

To the observant eye and thoughtful mind, even a cursory view would lead to a far different conclusion. Accustomed to a higher stand-point, looking beneath the mere exterior and surface of things, he would find abundant food for careful investigation and serious thought. He would see wants to be met, defects to be remedied, plans to be reorganized, a living spirit to be infused, and a nobler and higher end to be achieved.

Regardless of statistical information or of any reputed worth, he would compare the true spirit of these institutions with the spirit of Christ, and acknowledge their actual value and importance just so far as they breathed the spirit and manifested the power of the religion of Jesus of Nazareth.

How, then, we would freely ask, can our schools be rendered more conducive to their true ends ? What are some of their most prominent wants and defects ? What changes are truly and pressingly needed among us ?

First, we would speak of the time usually set apart for such religious instruction.

The greater part of six days of the week is devoted by the pupils of our Sabbath schools 2 to studies of a secular nature, guided by those who have long been preparing for their work, and whose whole time and best energies are given to its faithful prosecution. Why should all the direct religious instruction received by them, apart from religious home influences, upon all the vast themes of eternity and immortality, be confined to one single hour of the Sabbath? Even then the teacher sometimes affirms that "the school has been too long, and that the pupils are weary " !

To have any systematic, definite course of instruction pursued, and more worthy ends accomplished, the school should not be crowded into a single hour of the Sabbath. More time should be sacredly set apart for it, and during that portion of the day when both mind and body are fresh and vigorous. To have all the general exercises of the school, — reading, singing, often some address from the pastor or superintendent, the direct instruction in the classes, the exchange of library books, &c, — comprised in a single hour, seems utterly without reason. To pass from the morning service at church to the duties of the school, then to attend a second service, and perhaps a Bible class, once a month the communion service intervening, with hardly a half hour's intermission, is rendering that a mere task-work, and often a mere mechanical form, which demands the freshest energies and the exercise of the best powers of the soul. Indeed, from the manner of some, it would seem as if they imagined that the greater the amount of such labor accomplished on the Sabbath the greater the merit, forgetting that a spiritual worship demands a spiritual preparation, and that no class of children, however young or ignorant, can be truly instructed and interested where there is a conscious mental weariness or indifference on the part of the teacher.

Whatever the amount of time any school may see fit to set apart for religious instruction, — and this, of course, must somewhat vary with different places and different customs of society, — we would strongly advocate the morning hours during the year being sacredly devoted to this work.

Let at least an hour and a half be thus secured, and a new impulse, we doubt not, would be given to the efficiency of many of our schools. Let the children assemble when a hurried dinner is just over, or at the close of the afternoon service, and it requires little observation to mark the difference between the apparent interest then taken in the exercises, and that manifested during the fresh morning hour, when there is no weariness or listlessness. " What! is our morning school to be closed so soon ? " exclaimed a bright-eyed little girl as her teacher informed her of the usual change of hours on the succeeding Sabbath. " I know I have a long walk to take, but if all of us can get to school at nine o'clock on week days, I do n't see why we cannot come at the same hour on Sundays ; our morning schools are so much pleasanter ! "

Might not such an end be attained in many instances, and punctuality secured, by a deeper interest and a little effort on the part of parents, and perchance by a little sacrifice of indulgence or ease on the part of teachers ? One hour of the time thus set apart we would have exclusively devoted to direct instruction in the classes; the remaining portion to be occupied by prayer, the reading of the Scriptures, either by the superintendent alone or alternately with the pupils, accompanied by some simple exposition, singing, and occasionally an address from the pastor, superintendent, or some competent person.

Next, we would earnestly and solemnly utter our protest against the tendency, too common, of rendering our schools mere places of amusement to children. Religious instruction should, indeed, be rendered cheerful, interesting, and attractive ; but to degrade religion from its native dignity, to divest it of its eternal importance and solemnity, in order to excite the momentary smile or laugh by some undignified illustration, or a mere familiar, off-hand manner of address, or to occupy the limited time by mere story-telling, or a vague, rambling talk, without point or force, is utterly unworthy the sacred hours of the Sabbath, and the object of the school. No one should ever attempt to addres*s a school unless he has some definite idea in his own mind of what he wishes to say, and then his words should be simple, brief, serious, and to the point. Children cannot be too deeply or too early impressed with the solemn reverence due to all the themes of religion ; and where this is in any measure violated, *an infinite wrong is done to the cause of truth and holiness. Were those few solemn words of the Saviour's, " God is a Spirit, and they who worship him must worship him in spirit and in truth," ever to be remembered by those who conduct such institutions, and by all engaged as teachers, — were they to know from experience what is meant by

"The perfect power of godliness, " The omnipotence of love,"

we believe that all tendency to flippancy and lightness, ever to be deprecated by every serious mind, would soon disappear.

" The effort," says another, " sometimes seems to be, not so much to lift the infant spirit up to heaven, as to draw the dread majesty of heaven down to earth, and to place in the child's mind an entire and satisfying image of the unseen and eternal Jehovah. It is deemed not enough that he should worship,— -he must thoroughly 2* comprehend, the divine nature and attributes. It should be borne in mind, that the distinct and satisfying ideas of infancy are early outgrown ; and if the idea of God no more than fills the narrow walls of the infant spirit, it will not grow with the growth of the mind, but will soon be outgrown and cast into contemptuous oblivion. If the idea of unsearchableness and immensity be sustained in the child's mind, and with every new stage of progress the feeling be impressed, ' Lo, these are parts of his ways, but how little a portion is heard of him,' then there is indefinite room for the conception of God to expand with the growth of the mind, and still for the devout emotions to have a field reaching beyond that of clear vision and distinct thought, far away into infinity."

Let religious truths be rendered attractive, but attractive through their own innate grandeur, dignity, and worth ; impressive, through their infinite importance and solemn message to the individual soul. Such instructions, and such only, do we need ; for only truths thus presented, ministering to the highest wants and deepest cravings of the soul, will render our schools places of vital religious growth, and a true spiritual nurture.

The devotional exercises, also, should be such as to promote this same feeling of reverence, to quicken faith, and to deepen and strengthen the love of prayer in the hearts of the pupils. Whether this result can best be attained by the use of responses, or otherwise, the true and ultimate end is one and the same.

In whatever outward form the prayer is offered, its language should be at once reverential and simple, adapted to the capacities of the pupils, and embodying such petitions as may bear upon their peculiar temptations, wants, and spiritual needs. In many schools, such is far from being the case. The language used is too often entirely above their comprehension, and the petitions such as are adapted to the wants of an adult congregation rather than to the impulsive hearts of children. They understand not the words, and, as a natural result, feel that it is a mere form, belonging to the teachers rather than to themselves, and in which they have no part to take. Often, wearied with the length of the exercise, they become restless and uneasy, and prayer, instead of being regarded as a holy and delightful privilege, becomes a tedious and barren form. In adapting the words of the prayer to the capacities of the child, it is not necessary in any way to lessen its devout reverence ; — for what exercise of the school is more solemn or important than that of approaching in supplication Him before whom the very heavens are not clean ? Let the petitions, thanksgiving, and praise, the supplication for strength and help, and the divine blessing through the Redeemer, be brief, concise, and heart-felt. Let them be clothed in simple, yet always in the most reverential language, and let one of the first lessons in every school be, to impress on the minds of the pupils the solemnity of this portion of the service, the part they are to take in it, and the inestimable privilege of being thus permitted, in then- weakness and ignorance, to approach the Father of all. Brevity is of all-essential importance in this service. A prayer of three or four minutes is far more impressive than one of ten, to a child; — and may we not add, to the teacher also?

Where the peculiar " gift of prayer " is wanting in superintendent or teacher, so that he cannot rely upon the promptings of the moment to express his deepest thoughts, let some simple form be prepared, to which he may always turn for assistance.

What is wanting more than all is the true spirit of prayer, — a personal sense of dependence on the Saviour, and a devout, reverential trust and faith in the Father. Where such a spirit exists, the general prayer, whether it be in the words of an oft-repeated form, or the spontaneous expression of the moment, simple, confiding, and child-like, cannot but be uttered in such a manner as to attract and fix the attention of the school.

As this exercise is now conducted in many of our schools, it needs no keen observation to see what a mere ceremony it is to the greater part of the pupils. The baneful influence to the individual of such habits of inattention, of spiritual listlessness, of wandering thoughts, and cold irreverence, cannot be overestimated.

A decided change is needed. If prayer be a divine ordinance, if it be the privilege and duty of every soul to approach in supplication the Father of spirits, to bring before the Eternal its wants and desires, fears and aspirations, let us have, at least in schools dedicated to His service and bearing the Saviour's name, some mode of conducting this sacred service more hallowed and more impressive. No matter how brief, no matter how simple, if it be reverential, devout, earnest, and sincere. The most impressive prayers in which we have ever joined in any school were those clothed in language so simple that every child could understand their meaning, and yet so devout, so earnest, so solemn and impressive, that a feeling of awe and hushed reverence stole irresistibly over the spirit, as it felt in whose presence it stood.

An abundance of words, a repetition of phrases, or numerous subjects of entreaty, are not needed to give force and impressiveness to this act. A few brief petitions fervently and earnestly uttered will dwell in the heart when a longer form would all be forgotten. Spiritual life there must be, or prayer will ever become a mere form ; spiritual earnestness and sincerity there must be, or the petitions offered will all be devoid of meaning ; spiritual communion with the Saviour there must be, for he alone leads us to the Father, as the Way, Truth, and Life.

There is still another want in our schools, more obvious perhaps to the general eye, and one which in some way "must be speedily met and remedied, — - a want not confined to any one sect or denomination, but common in a greater or less degree to all ; namely, a sufficient number of competent teachers.

Judging in the abstract, with no definite knowledge or personal acquaintance with the details of the system, we should at once suppose that wherever a Christian congregation was gathered, there would be found an abundant supply of all the materials requisite to conduct such a school, and to render it what it ever should be, an institution for the Christian nurture of children and youth. We should imagine that no command of the Great Shepherd would be more readily fulfilled, than that of faithfully feeding the sheep and lambs of his flock ; of seeking to bring the ignorant, the degraded, the homeless, and the prodigal into his sheltering fold. But a knowledge of the actual and existing state of things leads to a far different result. Many there are earnestly, faithfully, and sincerely engaged in this work, but the supply of willing, able, and competent teachers is far less than the demand. What proportion, indeed, do the teachers, in most of our schools, bear to the entire adult congregation, or to those not detained by more pressing home duties from taking a part in the work ; and of that proportion, why is it that so few are from the busy scenes of life, — those whose position and calling would at once make their influence felt, — the men of business and education, of science and letters ? Is the employment beneath their notice ? Is it simply a matter*of indifference, or do they really doubt its utility and efficiency ?

A plea of unfitness for the work, or of want of time, is seldom a sincere excuse; for, were its importance actually felt, those alive on other subjects to their individual responsibility would not be backward in seeking, at least, to prepare themselves for this noble vocation ; and want of time is seldom offered as an excuse in any worldly calling, where pleasure, or gain, or preferment is the expected reward.

Go into almost any school, and you will find some class without any permanent teacher ; the more advanced pupils often asking in vain for those who can lead them on in their studies, and guide their inquiries, and help their examination of the truth.

Often does the entire superintendence of the school devolve on the pastor, whose duties in the pulpit exhaust his energies, and tax his powers, and who ought never to feel obliged to undertake these additional services on the Sabbath, however much his heart may be in the work.

" "What am I to do ? " said the faithful and devoted minister of one of our largest congregations, not long since. " Our valued superintendent removed from the city some months ago, and there is not a single individual in my parish upon whom I can call to fill the vacancy. True, there are some who would gladly seek this somewhat public post, but who are utterly unfitted for its duties ; and those who seem capable of taking such a position are unwilling. What, then, can I do ? Either the school must be closed, or I must be present to conduct its general exercises, besides having the instruction of a Bible class of young men. I shall continue these labors," he added, " so long as health and strength are granted, but if these fail, the school must seek some other support."

Is there not something radically wrong wherever this state of things exists ? Is the pastor of the church the only one to offer the social prayer, and break the bread of life to his youthful flock ? Ought he to be the only one capable of instructing the inquiring minds of those advancing to maturer years, and of leading them on to the higher phases of religious truth ? Is there not a half-acknowledged feeling among many, and especially among men of business, that this work belongs only to the staged minister of the Gospel, or to a chosen and retired few, — that they have no responsibility with regard to it, — or that if they give pecuniary aid to the support of Christian institutions, they are wholly excused from giving what is of greater importance, their personal influence, example, and effort ?

Will the fidelity of one, or of a few, excuse the indifference or negligence of the many? Had each individual statedly worshipping in our churches, and thus acknowledging, in outward form at least, his belief in Christ, sought faithfully to fulfil his own part in spreading the knowledge of a Saviour, would there be the heathenism that now exists beneath the very shadows of our churches and our homes? Do such reply, that little good comes of this instruction, and that they can accomplish nothing in this cause ?

Let them look to the noble examples of those Christian men, whose patient perseverance, earnest effort, and devoted fidelity, have accomplished so much in rendering our schools in some degree what they should be, — men, not only faithful in the private walks of life, but taking a foremost part in all that concerns the public good r 3 active in business, interested in the higher pursuits of literature, and yet always finding time to prepare themselves for the humblest duties of instruction, and entering into all the details of school duties with* as much interest and zeal as if these constituted their sole employment.

Thankfully do we acknowledge the influence of all such now laboring in the field ; and with gratitude would we remember those passed within the veil, but whose spiritual influence still dwells among us, and whose prayers and intercessions are still poured forth in behalf of a work so dear to them while here. Their memories will long be cherished in grateful and loving hearts ; and whose but the All-seeing Eye can measure the extent of their Christian influence and trusting faith ?

No : the Gospel offers no license to any class of men, or any individuals, to throw off their personal responsibilities on others. Each one must give account of himself unto God. Every disciple of Christ is called on to labor in some way in his vineyard, to aid in gathering in the harvest, waiting only for the faithful reapers, — for, "inasmuch as ye did it not to the least Of these, my brethren, ye did it not to me."

We repeat, our schools demand more and better qualified teachers, if they are to be permanently sustained, — if they are truly to be co-workers with the Church in the regeneration of individual souls. Systematic, regular, and thorough- instruction is needed ; and to facilitate this end, we also pressingly need a higher order of manuals, and better works of illustration than are now generally used among us. We are aware that this want has been partially met by works published within the last two years, but still it is far from being fully supplied. And what field of labor more useful and more inviting than this, — demanding a practical experience in the office of teaching, united with the requisite intellectual and spiritual qualifications ?

Again and again are the questions asked, How is the interest of the older pupils to be sustained ? How are young men, especially, to be retained under our influence, and at the very age when they most need the restraining power of Christian institutions and Christian example ? What means should be taken to bring the poorer and more ignorant classes of children under the influence of our best schools, and how may regularity of attendance and a true interest be secured among such ? *

Many and various are the answers that might be given to these questions. If a sufficient number of faithful and competent teachers were provided for every such institution, other difficulties would soon be overcome. In what the necessary qualifications consist we shall hereafter consider ; in this chapter we have designed only to refer to the more prominent wants and defects of our schools.

In speaking of these wants, we would not be unmindful of the good hitherto accomplished by means of this agency, of the quickening and holy influences that ever react on the teacher's own soul, where the duty of instruction is undertaken with any vital feeling of its solemn and deep importance. We would remember those who have been rescued from lives of sin and ignominy, the many hearts that have been led to a deeper faith, a purer love, and a more spiritual walk and life through the simple, earnest words spoken from week to week by some faithful teacher, often unconscious how deeply his own spirit was impressing the youthful mind, apparently so thoughtless and unconcerned.

Fully and freely acknowledging the good, the question still recurs, Are our Sabbath schools all that they ought to be ? Are they fulfilling their highest and only true end ? Are they, in truth, living- branches of the one true Vine ?