The Teacher

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 illustrated, 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 God'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 cherishing 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 God, 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 God, 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 class 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 mass 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 God, and to obey his commands, with the cordial consent of parents, as he can here.2

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 institution 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 institution, 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 associate 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 assist 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 petitions. 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 assist 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 petition 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 illustrate 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 God, 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 assured 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 class 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.

"I will tell you. First come all Paul's epistles. If you turn over the leaves of the Testament, you will see that Paul's letters are all put together, after the book of the Acts; and what I wish you to notice is, that they are arranged in the order of their length. The longest comes first, and then the next; and so on to the shortest, which is the epistle to Philemon. This of course, comes last—No;—I am wrong in saying it is the last of Paul's Epistles, there is one more,—to the Hebrews; and this comes after all the others, for there has been a good deal of dispute whether it was really written by Paul. You will see that his name is not at the beginning of it, as it is in his other epistles: so it was put last."

"Then comes the epistle of James. Will you see whether it is longer than any that come after it?" The boys, after a minute's examination, answer, "Yes sir," "Yes sir."

"What comes next?"

"The epistles of Peter."

"Yes; and you will see that the longest of Peter's epistles is next in length to that of James': And indeed all his are arranged in the order of their length."

"Yes sir."

"What comes next?"

"John's."

"Yes, and they arranged in the order of their length. Do you now understand the principles of the arrangement of the epistles?"

"Yes sir."

"I should like to have any of you who are interested in it, try to express this principle in a few sentences, on paper, and lay it on my desk to-morrow, and I will read what you write. You will find it very difficult to express it. Now you may lay aside your books. It will be pleasanter for you if you do it silently."

Intelligent children will be interested even in so simple a point as this,—much more interested than a maturer mind, unacquainted with the peculiarities of children, would suppose. By bringing up, from time to time, some such literary inquiry as this, they will be led insensibly to regard the Bible as opening a field for interesting intellectual research, and will more easily be led to study it.

At another time, the teacher spends his five minutes in aiming to accomplish a very different object. I will suppose it to be one of those afternoons, when all has gone smoothly and pleasantly, in school. There has been nothing to excite strong interest or emotion; and there has been, (as every teacher knows there sometimes will be,) without any assignable cause which he can perceive, a calm, and quiet, and happy spirit, diffused over the minds and countenances of the little assembly. His evening communication should accord with this feeling, and he should make it the occasion to promote those pure and hallowed emotions in which every immortal mind must find its happiness, if it is to enjoy any, worth possessing.

When all is still, the teacher addresses his pupils as follows.

"I have nothing but a simple story to tell you to-night. It is true, and the fact interested me very much when I witnessed it, but I do not know that it will interest you now, merely to hear it repeated. It is this:

"Last vacation, I was travelling in a remote and thinly settled country, among the mountains, in another state; I was riding with a gentleman on an almost unfrequented road. Forests were all around us, and the houses were small and very few.

"At length, as we were passing a humble and solitary dwelling, the gentleman said to me, 'There is a young woman sick in this house; should you like to go in and see her?' 'Yes sir' said I, 'very much. She can have very few visiters I think, in this lonely place, and if you think she would like to see us, I should like to go.'

"We turned our horses towards the door, and as we were riding up, I asked what was the matter with the young woman.

"'Consumption,' the gentleman replied, 'and I suppose she will not live long.'

"At that moment we dismounted and entered the house. It was a very pleasant summer's afternoon, and the door was open. We entered and were received by an elderly lady, who seemed glad to see us. In one corner of the room was a bed, on which was lying the patient whom we had come to visit. She was pale and thin in her countenance, but there was a very calm and happy expression beaming in her eye. I went up to her bedside and asked her how she did.

"I talked with her some time, and found that she was a Christian. She did not seem to know whether she would get well again or not, and in fact, she did not seem to care much about it. She was evidently happy then, and believed she should continue so. She had been penitent for her sins, and sought and obtained forgiveness, and enjoyed, in her loneliness, not only the protection of God, but also his presence in her heart, diffusing peace and happiness there. When I came into the house, I said to myself, I pity, I am sure, a person who is confined by sickness in this lonely place, with nothing to interest or amuse her;' but when I came out, I said to myself, 'I do not pity her at all.'"

Never destroy the effect of such a communication as this, by attempting to follow it up with an exhortation, or with general remarks, vainly attempting to strengthen the impression.

Never, do I say? Perhaps there may be some exceptions. But children are not reached by formal exhortations; their hearts are touched and affected in other ways. Sometimes you must reprove, sometimes you must condemn. But indiscriminate and perpetual harangues about the guilt of impenitence, and earnest entreaties to begin a life of piety, only harden the hearts they are intended to soften, and consequently confirm those who hear them in the habits of sin.

In the same way a multitude of other subjects, infinite in number and variety, may be brought before your pupils at stated seasons for religious instruction. It is unnecessary to give any more particular examples, but still it may not be amiss to suggest a few general principles, which ought to guide those who are addressing the young, on every subject, and especially on the subject of religion.

1. Make no effort to simplify language. Children always observe this, and are always displeased with it, unless they are very young; and it is not necessary. They can understand ordinary language well enough, if the subject is within their comprehension, and treated in a manner adapted to their powers. If you doubt whether children can understand language, tell such a story as this, with ardor of tone and proper gesticulation, to a child only two or three years old;

"I saw an enormous dog in the street the other day. He was sauntering along slowly, until he saw a huge piece of meat lying down on the ground. He grasped it instantly between his teeth and ran away with all speed, until he disappeared around a corner so that I could see him no more."

In such a description, there is a large number of words which such a child would not understand if they stood alone, but the whole description would be perfectly intelligible. The reason is, the subject is simple; the facts are such as a very little child would be interested in; and the connexion of each new word, in almost every instance, explains its meaning. That is the way by which children learn all language. They learn the meaning of words, not by definitions, but by their connexion in the sentences in which they hear them; and by long practice, they acquire an astonishing facility of doing this. 'Tis true they sometimes mistake, but not often, and the teacher of children of almost any age, need not be afraid that he shall not be understood. There is no danger from his using the language of men, if his subject, and the manner in which he treats it, and the form and structure of his sentences are what they ought to be. Of course there may be cases, in, fact there often will be cases, where particular words will require special explanation, but they will be comparatively few, and instead of making efforts to avoid them, it will be better to let them come. The pupils will be interested and profited by the explanation.

Perhaps some may ask what harm it will do, to simplify language, when talking to children. "It certainly can do no injury," they may say, "and it diminishes all possibility of being misunderstood." It does injury in at least three ways.

(1.) It disgusts the young persons to whom it is addressed, and prevents their being interested in what is said. I once met two children twelve years of age, who had just returned from hearing a very able discourse, delivered before a number of sabbath schools, assembled on some public occasion. "How did you like the discourse?" said I.