_Of Inculcating Principles of Religion in the Minds of Children._
It has been before observed that the first years of childhood are not
calculated for reasoning: not that children are divested of those ideas
and general principles of reason which hereafter become manifest, but
that they are ignorant of many facts, which hinders the application of
their reason; and, moreover, leaves that agitation of the brain, which
prevents them from connecting their ideas.
We should, however, without pressing them, gently direct the use of
their reason towards a knowledge of God. Persuade them of Christian
truths, without giving them subjects of doubt. They observe some one to
be dead: they know that burial afterwards follows: say to them--"Is
this dead person in the tomb?" "_Yes._" "He is not then in paradise?"
"_Pardon me, he is._" "How can he be in the grave and in paradise at the
same time?" "_It is his soul which is in paradise--his body only in the
grave._" "His soul and body then are not the same thing?" "_No._" "The
soul, therefore, is not dead?" "_No--It will live for ever in heaven._"
Add: "And you, do you wish to be saved?" "_Yes._" "But what is being
saved?" "_It is the soul's going into paradise._" "And what is death?"
"_It is the mouldering of the body into dust, when the soul has left
it._"
I do not pretend to say that children may _at first_ be taught to answer
in this manner: though I may add that many have given me such answers
when they were four years of age. Let us, however, suppose a child to be
extremely reserved and uninstructed:--the worst that can happen is, the
waiting only a few more years with patience.
Shew children a house, and make them comprehend that this house did not
build itself. The stones or bricks, say you, were not elevated without
some one's carrying them so high. It may be as well, too, to shew them
the masons at work: then make them contemplate heaven and earth, and the
principal things which God has made for the use of man: say to them "how
much more beautiful and better made is the world than a house! Was it
made of itself? No--assuredly it was made by the hands of the Almighty."
First follow the method of scripture. Strike their imaginations in as
lively a manner as possible--propose to them nothing which may not be
clothed with sensible images. Represent God as seated on a throne--with
eyes more brilliant than the rays of the sun, and more piercing than the
lightning--represent him with ears that hear every thing; with hands
that support the universe; with arms always stretched out to punish the
wicked; and with a tender and paternal heart to make those happy who
love him. The time will come when this information may be rendered more
exact. Observe every opening of the mind which a child presents to you:
try her by different methods, so that you may discover how these great
truths will best occupy her attention. Above all, talk of nothing new,
without familiarising her to it by some obvious comparison.
For example--ask her if she would rather die than renounce Jesus
Christ--she will answer--_Yes_. Then say--"how, would you suffer your
head to be cut off in order to enter paradise?" _Yes._ The child will
now think she has sufficient courage to do it. But you, who are willing
to make her sensible that nothing can be effected without _grace_,
will gain nothing, if you merely say that grace alone is sufficient to
produce faithfulness--the child does not understand those words; and if
you accustom her to repeat them without understanding them, you gain
nothing by it. What then is to be done? Relate to her the history of St.
Peter: represent him saying, in a presumptuous tone of voice--"I will
follow thee even unto death, though all the rest should desert thee,
yet will I never abandon thee." Then describe his fall: he denies his
master, Christ, three times--even a servant makes him tremble. Declare
why God permitted this weakness--then make use of the comparison of a
child or sick person who cannot walk alone--and make her comprehend,
that as an infant must be supported in the arms of its nurse, so we
stand in need of the Almighty's assistance. Thus you will make her
sensible of the mystery of grace.
But the most difficult truth for a child to comprehend is, that we have
a soul more precious than our body. Children are at first accustomed to
talk about the soul; and the custom is advantageous--for this language,
which they do not understand, is perpetually exciting them to have a
(confused) notion of the distinction of body and soul, until they are
able really to conceive it. In proportion as early prejudices are
pernicious when they lead to error, so are they useful when they conduct
the imagination to truth, until reason is gradually directed towards
it by the force of principles. But, at length, we must fix _a true
persuasion_--and how are we to set about it? Is it in plunging a young
girl in philosophical subtleties? Nothing is worse calculated for it.
We must confine ourselves to render clear and distinct to her mind, what
she hears and speaks every day.
As to her _person_, she is perhaps too well instructed in the knowledge
of _that_: every thing induces her to flatter, adorn, and idolise it. An
essential point is gained if you can inspire her with contempt for it,
by observing something of greater value about her.
Say then to a child who is capable of a little reasoning--Is it your
soul that eats? If she answers absurdly, do not be harsh with her--but
tell her mildly that the soul does not eat--It is the body that
eats--the body, which resembles the brutes. Have brutes intellect--are
they learned? _No_, the child will answer. But they eat, you will add,
although they have no intellect: you see, therefore, that it is not the
soul which eats--it is the body which takes food to nourish it--it is
_that_ which walks, and which sleeps. And what does the soul do? It
reasons--it knows every one--it loves certain things, and dislikes
others. Go on, in a playful manner, "Do you know this table?" _Yes._
"You know it then?" _To be sure._ "You see clearly that it is not made
like that chair, which is formed of wood, and not like the chimney
piece, of stone?" _Yes_, the child will reply. Proceed no farther
without being convinced, by her tone of voice, and by the child's eyes,
that these simple truths have struck her. Then say--But does this
table know you? You will see that the child will begin laughing, and
ridiculing, as it were, such a question.--No matter: go on--Which
loves you the best, that table or that chair? She will still keep
laughing--but pursue the discourse--Is the window very wise? Then try
to go further--Does this doll answer you when you speak to it? _No._
Why--has it no intellect? _No, none._ It is not then like you; for you
know it, and it does not know you. But after death, when you will be
under the ground, shall not you be like this doll? _Yes._ You will no
longer feel any thing? _No._ You will no longer know any body? _No._ And
your soul will be in heaven? _Yes._ Will it not then see God? _True, it
will._ And where is the soul of the doll at present? You will perceive
that the child will answer with a laugh--or at least that it will make
you understand the doll has no soul.
Upon this foundation, and by means of these simple illustrations,
enforced at different times, you may accustom the child, by degrees,
to attribute both to the body and the soul, that which is peculiar to
each--provided you do not indiscreetly propose to her consideration,
certain actions which are common to the one and the other. All subtilty
must be avoided, as it perplexes truth; and we must content ourselves
to point out, with care and correctness, those circumstances that mark
distinctly the difference between the body and soul. Sometimes one meets
with such stupid characters, whom even the help of a good education will
not assist in the comprehension of these truths: however, they may be
sometimes clearly _conceived_, without being perspicuously expressed.
God sees better than we do into the spirit of man, what is there placed
for the knowledge of his mysteries.
With respect to those children in whom we discover a mind capable of
further researches, one may, without throwing them into a study which
savours too much of philosophy, make them conceive, according to their
inclination, what is meant when it is said that God is a spirit, and
that the soul is also a spirit. I think that the best and most simple
method of making them conceive this spirituality of God and of the soul,
is, to make them remark the difference between a dead and living man: in
the one, there is nothing but a body; in the other, the soul is united
with the body. Afterwards you may shew them that that which is capable
of reasoning, is more perfect than that which has mere form and motion.
Then illustrate, by various examples, that no body perishes--that it
is only separated: thus, pieces of burnt wood fall into charcoal, or
evaporate in smoke. If then, you will add, that which is of itself only
charcoal (incapable of knowing and thinking) perishes not--how much more
shall the soul, which is capable of both knowledge and thought, endure
for ever! The body may die--that is to say, may quit the soul and shrink
into dust--but the soul will live; for it will always have the faculty
of thinking.
Those who instruct children, should develop, as much as possible, these
truths, which are the foundation of all religion. But if success should
not crown their exertions, especially with dull obstinate children,
let them hope that God will enlighten internally. There is, however,
a sensible and practical way of confirming this knowledge of the
distinction between body and soul--and that is, accustom children to
despise the one, and regard the other, throughout their manners and
intercourse with the world. Praise that instruction which nourishes the
soul and causes it to expand: esteem those great truths which animate it
to become wise and virtuous. Despise luxury of diet and dress, and every
thing which enervates the body: make them sensible how much honour, a
good conscience, and religion, are above these sensual pleasures. By
the force of such sentiments, without reasoning upon the body and the
soul, the ancient Romans taught their children to despise the body, and
to sacrifise it to every thing which could inspire their minds with the
pleasure of virtue and glory. With them, it was not simply persons of
high birth, it was the entire mass of the people who lived temperately,
disinterestedly, despising life, and sensible only of honour and wisdom,
which excited their applause or imitation. When I speak of the ancient
Romans, I mean those who lived before the extension of their empire had
corrupted their simplicity of manners.
Let it not be said that children are incapable of receiving these
prejudices from education. How often do we discover certain maxims which
have been established among us, against the impression of our senses, by
the force of custom alone. For instance, that of duelling--founded on
a false principle of honour. It is not by reasoning, but by taking for
granted, without reasoning, the maxim to be established on a principle
of honour, that life is exposed, and that every man who carries a sword
lives in continual danger. Those who have no quarrel may have one every
moment with certain people, who are seeking every pretext to signalize
themselves in some duel. However moderate one may be, such moderation is
hardly preserved, without violating that false honour, which will not
suffer you to avoid a quarrel by an explanation, or to refuse becoming
the second of some one who has an inclination to fight. What authorities
have not failed in eradicating so barbarous a custom! See, therefore,
how powerful are the prejudices of education--But how much more powerful
will they be on the side of virtue, supported by reason, and animated
with the hope of happiness hereafter!
The Romans of whom we have been speaking, and before them the Greeks--in
the good times of their republics, brought up their children in the
contempt of luxury and effeminacy: they taught them to esteem glory--to
be ardent, not to heap up riches, but to conquer those kings who
possessed them--to believe that virtue alone was the road to happiness.
This spirit was so strongly established in the foregoing republics,
that they atchieved incredible things according to those maxims which
were so contrary to the opinions of all other people. The examples of so
many martyrs, and of other primitive christians of all conditions and
ages, demonstrates that the grace of baptism being united with the
help of education, may make impressions still more wonderful among
the faithful, to enable them to despise every thing which is attached
to the body. Seek then for every agreeable circumstance, every
striking comparison, to convince children that our bodies are like the
brutes--our souls like angels. Represent a knight mounted on a horse and
directing its course: and say, that the soul is to the body, what the
horseman is to the horse. Finish your remarks by observing that the
soul is weak and miserable, when abandoned to the direction of the body;
which, like a furious horse, would hurl it down a precipice. Relate,
also, that the beauty of the body, or external person, is like a flower
which blossoms in the morning, and withers and is trod under foot in the
evening--but that the soul is the express image of the immortal beauty
of God. There is, you may add, an order of things much more excellent,
which cannot be seen by the gross eyes of the flesh--whereas every
thing here below is subject to change and corruption. In order to make
children sensible that there are really certain things, which neither
the eyes nor the ears can apprehend, you may ask them whether it is
not true that such a person is wise--and that such an one is witty or
ingenious.--When they have answered _yes_, you may observe--"But have
you _seen_ the wisdom of such a person? Of what colour is it? Have you
_heard_ it? Does it make much noise? Have you _touched_ it? Is it cold
or hot?" The child will laugh: nevertheless put the same questions
relating to wit or ingenuity.--She will appear quite astonished when she
is asked of what colour is wit--whether it is round or square? Then you
may make her remark that she knows there are many things in reality
which she can neither see, touch, nor hear; and that these things are
spiritual. But you must enter with great soberness and caution on these
sort of conversations with girls. I only propose it here for the sake
of those, whose curiosity and reason, will bring you, in spite of
every effort to the contrary, to such questions. You must regulate the
discourse according to the bias of the child's mind, and the necessity
of the case.
Retain their understandings, as much as possible, within common limits:
and teach them that there is a modesty with regard to science, which
belongs to their sex, almost as delicate as that which is inspired by
the horror of vice.
At the same time you must bring imagination to the aid of intellect; to
give them pleasing images of the truths of religion, which the gross
senses of the body are unable to behold. Paint to them the glory of
heaven, such as St. John has represented it!--tears wiped away from
every eye--neither death, disease, nor lamentation--all agonies ceasing,
all evils at an end--eternal joy on the head of the righteous, like the
waters on the head of a man immersed in the sea! Display that glorious
Jerusalem, of which God himself will be the Sun, to create days without
an end--a river of peace, a torrent of delight, a fountain of life,
shall water it--there, every thing shall be gold, pearls, and precious
stones.
I am well aware that all these images are attached to things sensible;
but after having animated children with such a beautiful spectacle so as
to rivet their attention, one may adopt the method just recommended to
bring them to spiritual things.
Conclude, that we are, in this world, like travellers in an inn, or
under a tent: that the body is hastening to decay, and that all our
efforts can retard its corruption but a few years: but that the soul
will fly away to that celestial country, where it will live for ever
with God. If children can be brought to contemplate these grand objects
with pleasure, and to judge of the common things of life through the
medium of such high hopes, we shall have accomplished a most important
task.
I would even try to impress them with strong ideas of the _resurrection
of the body_. Teach them that nature is but the common order which God
has established in his works, and that miracles are only exceptions to
this common order; so that it is as easy for the Almighty to work an
hundred miracles, as it is for me to go out of my room a quarter of an
hour before my usual time of departure. Then call to recollection the
history of the resurrection of Lazarus, of Jesus Christ, and of those
apparitions which were recognised for forty days by a great number of
persons. Next, shew that it cannot be difficult for that Being who
created man, to bring him to life after dissolution; and do not forget
the comparison of a grain of corn which is sowed in the earth, and
decays, in order to reproduce and multiply its species.
Moreover, these moral lessons must not be taught children by memory, in
like manner as they are taught the catechism: such a method would have
an immediate tendency to convert religion into an affected language, or
at least into troublesome formalities: only assist their understanding,
and put them in the way of comprehending the foregoing truths on their
proper foundations: they will, in consequence, appear more consistent
and agreeable, and become more vividly impressed on the mind. Take
advantage of every opportunity to make them develop with clearness, what
they at present confusedly behold.
Always bear in mind that nothing will be more dangerous than to speak
to them with contempt of this life, when, by the tenor of your conduct,
they discover that you do not deliver your sentiments with sincerity and
truth. In every period of life, example has an astonishing effect upon
us--in infancy, it is every thing. Children are very fond of imitation;
they have not yet acquired habits which render the imitation of another
difficult--besides, not being of themselves able to judge profoundly
of things, they judge much more from the example of those who propose,
than from the reasons which they adduce in proposing, them. Actions are
much more striking than words: so that if they observe your actions do
not correspond with your precepts, they will be disposed to consider
religion, only as a _specious ceremony_, and virtue as an _impracticable
idea_.
Never indulge yourself before children, in any railleries about things
which have relation to religion, or on the indiscretion of any pious
persons: you may think all this innocent--you are mistaken--it will
have its certain consequences. Never speak of God, or of what regards
the worship of him, but with seriousness and respect, free from all
levity--observe decorum in every thing, but particularly on this head.
People who are very nice observers of it in what regards the world, are
frequently gross and negligent in respect to religion.
When a child shall have made such necessary reflections as lead to a
knowledge of herself and of God--add to them the historical facts in
which she has already been instructed: this union will enable her to
have a correct idea of the whole of religion: and she will remark with
pleasure the connection between such reflections and the history of
mankind. She will have observed that man did not make himself, that his
soul is the image of God, that his body has been formed with so many
admirable resources, by an industry and power which can only be
divine--and she will then recollect the creation. Afterwards she will
think that he is born with inclinations contrary to reason, that he has
been deceived by pleasure, carried away by anger, and that his body
hurries on his soul, contrary to reason, as a furious courser rushes
forward with a horseman; instead, of the soul governing the body. She
will perceive the cause of this disorder in the history of the sin
of our first parents; and this history will lead her to that of the
Saviour, who reconciles man to God. Such is the foundation of religion.
To make young people better understand the mysteries, actions, and
precepts of Christ, we must dispose them to read the Evangelists. They
must, therefore, be early prepared to read the word of God, as they are
prepared to receive the holy communion of the Sacraments.[6]
[6] Here follows, in the original, certain matter which may be
thought to savour too strongly, on the one hand, of the authority due
to the _Romish Church_; and on the other, of principles (resulting
therefrom) which are now called _Evangelical_; and as such, contrary
to the doctrine and tenets of the established Church of England.
Remember, then, to place before their eyes the Gospel, and the great
examples of antiquity; but not till you are assured of their docility,
and simplicity of faith. Provided you lay the foundation of humility,
submission, and an aversion to all suspicious singularity, you will
shew young people, with great benefit and effect, every thing the most
perfect in the law of God, in the institution of the Sacrament, and in
the practice of the ancient church. I know that one cannot hope to give
these instructions, in their full latitude, to all sorts of children; I
propose it only, in order that we may make use of them, as exactly as
possible, according to circumstances, time, and the dispositions of them
whom we instruct.
Superstition, without doubt, is to be avoided in the sex: but nothing
eradicates or prevents it better than solid instruction: this
instruction, although it ought to be restrained within proper bounds,
and different from the studies of the learned, produces greater effects
than is ordinarily imagined. A person sometimes thinks himself to be
well informed, who in reality is not so; and whose ignorance is even so
great that he is not in a condition to feel what he wants in order to
know the foundation of christianity.
Never suffer any thing to be mixed with the faith, or the practices, of
religion, that is not drawn from the Gospel. Carefully guard children
against certain abuses which are but too common, and which are,
therefore, too apt to be considered as points of present discipline in
the church. These errors are not to be guarded against without recurring
to the source, and knowing the origin of the usages and customs of holy
men of the primitive ages. Children who are naturally too credulous,
should never be used to admit _lightly_ certain histories without
authority; nor to attach themselves to certain devotions which are the
offspring of an indiscreet zeal. The true way of instructing them in
these subjects, is, not to criticise those things which have often been
introduced from pious notions, but to shew, without passing a severe
censure, that they rest on no solid foundation. Content yourself with
omitting these matters in your instructions relating to the christian
religion: this silence will be sufficient, at first, to enable children
to form a perfect idea of christianity, without adding practical
cautions: In the course of your instructions, you may prepare them, by
degrees, against the reasoning of _Calvinists_: I think this will not
be useless, as we mingle every day with people prejudiced in favour of
Calvinistical opinions, who deliver them in the most familiar
conversations.
Give children a taste for plain, sensible, and edifying discourses--not
for those that are full of vain and affected ornament: accustom their
imaginations to hear death spoken of: to see, without perturbation,
a funeral pall--an open grave--sick people who are dying, and those
already dead: if you can do so without exposing them to violent emotions
of fear.
Nothing is more to be lamented than to see many people, who are really
religious, express a continued dread of death: some absolutely turn pale
at finding the number _thirteen_ at table--or on having had certain
dreams--or having seen a saltseller thrown down: the fear arising from
these imaginary presages is a gross remnant of paganism: make children
see the folly and absurdity of them. Although women may not have
the same opportunities of shewing their courage, as men, they ought
nevertheless to possess it. Cowardice is despicable, every where, and
has always bad effects. A woman should know how to resist vain alarms,
and should be firm against unforeseen danger: let her cry and be
agitated on great occasions only, and in them let virtue be her chief
support. A christian of either sex should never be a coward. The soul of
a christian, if one may so express it, is the contempt of this life, and
the love of that which is to come.