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OPENING LECTURE SESSION, 1886-87. BY Professor M. MacVICAK, LL.D. Subject:—^' MISTAKES IX REGARD TO EDUCATION:' The subject announced for my lecture is somewhat mislead- ing. It may be supposed, in view of the discussions on the Federation of Colleges, which have occupied pultlic attention for some time, that mistakes in educational policy or in our educational system will be passed in review. Let me say at once, this* is no part of my intention. I propose to call atten- tion to Christian education in which Chri.stian teachers and ministers of the gosple me to present fully my views upon this subject. T am therefore compelled to state my positions very briefly, in fact, almost in the form of propositions. What T present, however, T trust, is sulliciently full to make clear my meaning and indicate explicitly my convictions upon the points considered. My object will be accomplished, if what I .say assists in any way the students of the College to avoid in their preparation for their chosen work, and in doing this work, the mistakes to which attention is called, or, if it assists in forming during their course of study, and in enforcing in their ministry, correct Biblical viows in regard to family, school and college educa- tion. In pui-suance of this object I ask attention — I. To what constitutes the work of Christian Education. IT, To some of the mistakes made in carrying forward this work. In order to place before you somewhat clearly what consti- tutes Christian Education, let me note first what it is from a negative point of view. Christian Education is not a system of education in which, or by which, Christians are indoctrinated in Divino and .spi- litual truth and are trained in the observance of this truth in tlieir life and conversation. It is true that such a work as this is properly callod education ; l)ut it belongs to that higher fonn of education which is possible only nfter tho heart has l>een renewed by the powor of the spirit of Cod. Again, Cliristian Education is not a system of education intended e.Kclusively or larLfoly to serve the purj)Ose of con- veying, in a convincing marnier, .saving truth to the mind and conscience of the sinner. This work is the high prcrogatixe of the Church of Christ. This is to l)e done by the direct pre- .sentation of Christ and him crucified. Alen aif to l>e con- vinved of their sins and saved by the foolishness of preaching. Hut while this is emphatically ttue and should ho ch-arly un- derstood, it is et|ua!iy true and should l>e as cUnirly understood 'i. and maintjiini education ever with this gref ducted so that this end, ane otherwi.se t formality. VV poilion of GcH a formal prayt it from me to ing of heai t d to tlie fact tlia a mere formal is familiar w it Just think, foi att<'ndance of rejM'tition of a nuiiilKT of th« Indeed such a MISTAK. I IN REGARD TO EDUCATION. and inaintjiinecl, that a Christian Education docs mean an ee regarded hy the thoughtful otherwise than as a mere effort to quiet the religious conscience. But aside from this vie.v of the matter, there are other objections to Huch exercises. They fail to serve any impor- tant purpose as an educational power ; they fail to affect for good the conduct and life of students. Indeed, they have the opposite (iffect upon many of our most thoughtful young men who are passing through a formative condition, and who on account of this fact are disposed to (question even the most ohvious and important truths of (tod's word. Yes, such ex- ercises are a formality so t«r as right educational effects are concerned. We vtould not V>e slow to see this if the same course were pursued in any practical sphere of life. Who would, for examph', admit for a moment, that a merchant could educate hoys in l)u:siiiess principles, practices and hahits by calling them together every morning regularly and reatling before them in the most devout maimer a short portion of the best business manual that t-aii possibly be made. No one would adnut, that such an exercise, however pleasant and gratifyini,', could have scarcely any eff'ect as an educating power or as a nieans of transforming the boys into able busi- ness men. »ither can the formal reading of a portion of the liible, at the opening or closing of a school, have any great eff'ect as an educating pciw^-ror as a means of transforming the pupils into practical and <'rticient moral and spiritual workers. Just iiere some one may say, if this be so should not the u^e of the Bible V)>> dispensed with entirely in our sc^hools ? I answer (Mnpliatically, no. Such a course would be, indeed, a great mistake. What we should dispense with is not the LJible, but the sham formality of reading a short extract from it once or twice a day, wliile the book itself, as a book, is placed under iuterdi< t, is, t«> all intents and purposes, excluded MI from our schoo books. It cai l»ook. Chris tit course. It den of extracts or i of every pup receive, in our from teachers Virgil, lIorace,{ Surely this is n learning, or of ' ence for the Bil But Christia It demands thi schools and coll modern times as a literary pr the only book ^ demands, then bodied in a cha book l)e in conj of an educatioi apparent that tion in which His Word. Thus far I a negative poi; the positive si Christian e( struction, trai and call into f accord with ( nature, includ A:& an a})S levery l)elieve M1STAKE.S IN UKOAKD To RDrCATION. 5 from our schools. It is not given the pliioe jiIIowkI to otlier books. It cannot l»e taught ; it cannot 1h» used as a text- book. Christian education d<*mands just the opposite of this course. It demands that the entire IMble, and not a coll(»ction of extracts or an expurgated edition, should be in the hands of every pupil ; and that the book, as a l)Ook, should receive, in our schools and calleges, at least as much attention fron» teachers ami pupils as the works of Homer, Plato, Virgil, lIorace,8lKikespcare, Milton, and other chissical writers. Surely this is not too much to ask of Christian institutions of learning, or of Christian educators who profess asacn'd rever- ence for the Bible, even from a literary standpoint. But Christian education demands much more than this. It demands that the Bible shoul.l have a higher place in our schools and colleges, than any human productions of ancient or modern times ; and that the book U? studied, not only {iS a literary production, but as the verital»le Word of God, as the only book which can make men wise unto salvation. It demands, therefore, that the teachings of the book be em- bodied in a character, in a life. Hence it demands that the book l)e in constJint use from the beginning to the completion of an educational course. But I have said enough to make apparent that Christian education is not a system of educa- tion in which there is simply a bare recognition of (rod and His Word. Thus far I have indicated what Christian Education is from a negative point of view. Let lae now ask your attention to the positive side. Christian education mav l>e defined as such a course of in- .struction, training, and discipline as will develop symmetrically and call into full, harmonious and healthful exrrci.se, in [Hufect accord with God's revealed will, all the possibilities of our nature, including' \*oth body and mind. As an a))5tract proposition 1 am disposed to think that [every l)eliever in the Word of God, as the only rule of fuith •. 1 6 MISTAKES IX UEC.ARD TO EDUCATION'. and practice, must giv«! substantial 'i-ssent to this (l»;tiiiition of Christian education. In words, at luvst, every Christian holds that the entire man should bo trainetl for Cod ; that the body as well as the mind should bi; brought into complete subjection to His laws ; and \j\uit every power of the body and mind should be developed in such a manner {is will Ixjst tit us to glorify Cod in every thing that we do. To hold any thing less than this is to reject sonic of the plainest teachings of the Word of CcmI. IJut to hold this, not as i^ mere theory, but as an operative and practical principle, means a great deal. It means the doing of a work which our schools and colleges l;irgely if not altogether ignore. But that this may l)e appa- rent let me notice more can^fully what the delinition implies. It. implies first, that education is a growth, a development, p. transformation of our being which commences with infancy and continues until we reach mature manhood. Tt implies that education is the evolution (using the word evolution not in the Darwinian sense) of all the possibilities which Cod has planted in our nature ; that it in the unifying of these possibili- ties in harmony with the mind of (iod, sul>ordinating all to the direction and control of the intelligence and will ; that it is, iii short, the crystallization of all the.se possibilities into a charav?ter, whicl , because of this crystallization, is made to j)Ossess etKcient intellectual, moral and spiritual power. I say intellectual, moral and spiritual power, not one or two of these, not each taken separately, but the harmonious and co-opera- tive blending of the three. It is oidy when this blending takes place that each can bt* perfectr the sjike of what he can bring to ptiss. It seeks to place him in full sympathy with all that is true and good in (Jod's universe. It serks specially to place him in helpful reliitions to every interest and work that tends to glorify (Jod and to promote tho well-being of his fellow creatures. In short, it seeks to lit the man for Christ-like seivice in whatever sphere of life ho may be called to lal>or. All this implies the development in the process of education of such powers, qualities, tastes and aptitudes as will place the man in full and perfect working relations with the material world, with his fellow creatures, and witii God. It implies then a rounded, symmetrical development, a true and broad manhood, and not such a one-sided and narrow de- velopment as is frequently given in schools and colleges ; a de- velopment which atlects chielly, if not exclusively, the intellec- tual part of tlie man, and whidi tits liim (juiu^ as much to Im an efficient instrument for evil as for good. Surely such neu- tral, such negative educational products, cannot b(! regarded otherwise than as a great njistiike. Yet such must be the products of our educational processes, in whatever institution conducted, so long as we tail to recognize fully the > ordinate character of our intellnctual, moral and spiritual n 'UcS, or so long as we fail to treat the man as a complete ui. - com- posed of these co-orilinate factors, the development of each of which must be carrietl on at one and the same time. In this brief and very incomplete statement of what is to be understood l)y the work of Christian education, I have neces- sarily indicated, dii-ectly and indirectly, what must be regarded as mistakes in our conception and execution of this work. 1 8 MISTAKES IN REG.ARD TO EDUCATION. come now, however, to notice mistakes of a different origin. Granting that we have the most perfect conception of what Christian education is, yet we may fail largely in carrying for- ward this work because of another class of mistakes into which we fall. To this class I now ask your attention. Assuming that we have before us a correct ideal of what constitutes a truly ^. ^ucated man from the Christian stand- point, the question at once presses itself upon our mind how can this ideal be executed. T" is necessarily gives rise to questions of detail. We ask v/hat are the appliances by which this ideal can be carried out ? How must these appliances be used ? Is there any way by which we can ascertain with cer- tainty what is to lie done 1 Can we be saved from making mistakes in this vital matter ? Or, has God left this, the most important work committed to roan, to the weak and nnserable caprice of each worker 1 In this, which affects most vitally the destiny of man both here and hereafter, is there no law 1 Are there no fixed principles to guide the workers 1 Is every thing uncertain ? Is every -vay and any way of doing the work equally satisfactory to God ? These are serious questionr,- • questions which we, as teachers and ministers, cannot ignore. To ignore them is to iKicome guilty l)efore God. I leave them with you, with a few reflections and further questions which may help to a careful consideration of these. I have asked, can we be saved from making mistakes in this vital matter 1 T answer yes, if we are willing to pay the cost. The cost means hard work. It means putting our professions and theories into effoits and actions. It means that wo make earnest and diligent searcli for our mistakes, and having found them, that we put forth the effort necessary to »nable us to avoid then). Since this is wliat must 1x3 done ; it is itnportant that we ask fc.nd answer the question— Where are we to la k for our mif'tc'wkes, what is their .uigin 1 To this question I am disposed to answer first : The mistakes of teaghenj and ministers in performing their educational ^ total disregai and lixed lav ment of our This disre^ universal. I are ready to that God has and that Hi perfect. Bu and allowing tiou is quite purposes, am executing th sistently to < wc ready in heed to the i rounded 1 A constitution red by sin ? ready to dei ascei-taining stitution God's own reiuly as tri follow Gotr them to do To these a negative education, clear to an^ schools anc pline and to God's re the provifii MISTAKES IX REOAUD TO EDUCATION. 9 educational work arise in a large meas'ure from a partial or total disregard of the existeiice and operation of the conditions and lixed laws under which God has made the right develop- ment of our nature possible. This disregard in the practical work of education is almost universal. It is not so, however, in theory. Many, if not all, are ready to admit, that such conditions and laws do exist ; that God has, in education, as in other things, tixed purposes ; and that His provisions for executing these purposes are all perfect. But admitting this fundamental truth is one thing, and allowing it to control us and determine our course of ac- tioii is quite another thing. We may say that God has tixed purposes, and that He makes no mistakes in His methods of executing these purposes, but are we ready honestly and per- sistently to carry out His purposes and methods of work ? Are wc ready in our educational efforts to give sincere and earnest heed to the real constitution of things with which we are sur- rounded 1 Ar.i we ready to take into full account the inherent constitution of man as at tirst created, and as it has been mar- red by sin ? Are those whose special work it is to educate others ready to flevot^ time, energy and earnest study to the work of ascertaining what God has made possible in the human con- stitution J Are they ready to trace carefully and exhaustively God's own methods of developing these possibilities ? Are they ready as true educators to prepare themselves in this way to follow God's methods in performing the work He has given them to do ? To these interrogations I am forced to give, at least, in part, a negative answer. No doubt our age is one of proqrciss .n education. But notwithst^inding this progress it must l>e clear to any careful and impartial observer, that many of our schools and colleges have yet but little regard in their disci- pline and methods of work to man's inherent constitution, or to God's revealet. ideal of true manhood or womanhood, or to the provisions he has made to execute this ideal. BianMisri 10 MISTAKES IN REGARD TO EDUCATION'. But why this state of things? Has God failed to place plainly before us what constitutes a true man ? Is it impos- sible for us to tind out His purposes and methods of work ? Certainly not, His word and His works give an explicit answer to each of these questions. The first receives a, full and per- fect answer in the life of Christ upon earth. He was truly God, and He l)ecame ju3t as truly man. Hence His life on earth, while intended to give us a full and final revelation of the na- ture of God, is also intended to give us an equally full and final revelation of the possibilities of the nature of man. He is I)laced Ijefore us in the Bible not merely as an ideal at which we should aim, but as a literal embodiment of the ^ ery charac- ter we should possess. If we wish therefore to know what constitutes true manhood, we must devote ourselves ear- nestly to the study of Christ, not to the study of what is said about him, but to the actual study of Himself. This is the only source to which we can go to get a final and perfect repre- sentation of God's mind upon this subject. But, again, the second question receives an equally full and explicit answer. In the intellectual, moral and spiritual world, God is constantly at work. He transforms men and women into new creatures right in our presence. We have therefore given us in this region the most perfect opportunities of observing His methmls of work. But further, in the natural or material world He is constantly at work before our eyes. All nature is God's work shop. And in this work shop He makes no mistakes ; His ideals are wrought out with unerring preci- sion ; what comes from his hands is perfect. In following ( Jod in this region of His work, scientists have not faile< to do faithful service. They have already carefully observe! and formulated a wide range of God's methods of do- ing His work. They call the phenomena which can be formu lated natural laws, — which is only the scientific name for God's uniform mode of working This is what the scientists have done and are doing in regard to the material world. But what are we o doing ill regj Has God n( Can nothiuf His method would seem which teache this sol I ar uniformly in His methods case as well a progress anc mind. Hur training anc it is now in physical and This bein ministers, e< cost of time God has re^ to His purp opment of c having disc we fail to d as a great i we must lie done as tea( quences de[ But agaii educators i>, These mi conditions right deve defective o ap})liaiices l>ecome o^n MISTAKES IN REGAKD TO EDUCATIOS*. II doiug ill regard to the intellectual, moral and spiritual world ? Has God no tixed method of doing His work in this region 1 Can nothing be formulated so that we may follow and obey His methods in performing the work assigned to us ? It would seem not if we are to judge from the haphazard way in which teachers and ministers sometimes do their work. But is this so ■{ I answer emphatically no. It is not so. God works as uniformly in the world of mind as in the world of matter, and His methods of work can be observed and formulated in the one case as well as in the other. When this is done, we shall see real progress and marvelous results accomplished in the world of mind. Human eflbrt will then be made as productive in the training and development of mind in schools and colleges, a£ it is now in the production of material results in the chemical, physical and botanical laboratory. This being so, is it too much to insist that as teachers, ministers, educatoi-s, it is our imperative duty, at what^jver cost of time and earnest effort, to ascertain and follow what God has revealed in His works and in His word in reference to His purposes and methods of accomplishing the true devel- opment of our entire nature. Can we consider ourselves as having discharged our sacred obligations to God and man, if we fail to do this ] Failing to do it must surely be regarded as a great mistake, as an almost unpardonable mistake. For we must not forget that upon the way in which our work is done as teachers and ministers, momentous and eternal conse- quences depend. But again if the question of the origin of our mistakes as e lucators Is further pressed, 1 answer secondly : These mistakes originate, not only in failing to ascertain the conditions and tixed laws under which God has ma^le the right development of our entire nature possible, but also in defective or incorrect views in regard to the nature of the appliances through which these conditioiLs and tixed, laws l)ecome operative. 12 MISTAKES IN REGARD TO EDUCATION. The time left to me will only permit a partial notice of one example, out of many that might be presented, of the truth of this position. In these days of inventions and mechanical contrivances by which the most perfect work of every sort is performed, it is natural that in education the same mechanical tendency should appear. In the manufacturing world, in consequence of the use of mechanical contrivances, specialism is carried to a mar- velous extent. A special machine is now provided to perform each of the most minute- divisions of work. This course is substantially pursued in conducting educational work. Spe- cialists are tlie order of the day. They are in demand to be put in charge of almost eveiy department of educational work. This is a greiit mistake. These specialists are not specialists at all in educational woik. They are simply specialists in certain lines of knowledge. In these lines they may be very learned, but this does not qualify them for the work of the teacher. Just here it may be asked, what is the work of the true teacher 1 Is it to tiiik freely and correctly about things in the hejiring of his pupils ? Is it to communicate to them his own extensive knowledge of the sul)ject under consideration ? Is it to deliver in their presence well wiitten and learned lectures 1 This may be a part of his work, yet it is the least important part of all. It is the part, however, which the man who is simply a specialist in knowledge is titted to perform. No, this is not the great, the important work of the teacher. The true Ujacher recognizes fully the fact that his work does not consist in transmitting to his pupils his own exact and exten- sive knowledg'*, which has taken him many years to acquire. He knows that such a course is simply a small part of t«ach ing. Education to him, as we have already seen, is a develop- ment, a growth, and his work as a true teacher is to supply all the conditions that are necessary to minister rightly to this growth. This Ijeing the cjise it is evident that the man who is simply a spec is no more fi than a profo ical knowled minister suc< It is true tain minimu not the secre he is a spe* teacher or w knowh Jge ii work is the i It is the pr efficient livi Power must not out of 1 for real intel of this positii cessful teach cessful teach the impress committed t instruments! Godlike ch? convictions who do not | and doubt, in the xi. oi the sake of men will l| know that I however inherent in real woj But, tinl MISTAKES IN REGARD TO EDUCATION. 13 simply a specialist, who has abundant knowlodgeof certain kinds, is no more fitted, on account of this knowledge, to do this work, than a profound and learned botanist, on account of his boUin- ical knowledge, is fitted to be a practical horticulturist and to minister successfully to the growth of plants. It is true that a successful horticulturist must have a cer- tain minimum of practical botanic«,I knowledge, but this is not the secret of his success. He is successful simply l)ecause he is a specialist in horticulture. So it is with the true teacher or with the true minister, he must have a minimum of knowlt Jge in the lines of his work. But his success in his work is the invariable product of power inherent in himself. It is the product of his practical specialism in the way of efficient living contact with those whom he is to affect. Power must go out of himself to his pupils or his parishioners, not out of his knowledge, if he is to render the help needed for real intellectual, moral and spiritual growth. The truth of this position is fully verified l>y the experience of every suc- cessful teacher and minister of the Gospel. When I say suc- cessful teachers and ministers, 1 mean men who have stamped the impress of true manhood r^nil womanhood upon those committed to their charge. I mean jneu wlio have l)ee, but the prrxluct of f)ower, inherent power, power that can l>e turned U> effective account in real work, in any sphere of 'ife to w liich they may l>e calleil. liut, tinally, the teudiMioy to employ almo.st exclusively to ^ u MISTAKES l?f REGARD TO EDUCATION. do educational work, specialists in certain lines of knowledge, is a great mistake from other points of view than I have yet noticed. This temlency overlooks entirely the fact that not one in a thousand of our hoys and ffirls are to be specialists, in any line of knowledge, when they have completed their education. Hence minute, exact and detailed knowledge, such as the specialist is fitted to give, and will give, if true to his own instincts, is not what they need or what they should have. They are in school not to be made specialists, but to bo edu- cated. A knowledge of certain subjects must therefore be imparted, not for the sake of the iniowledge itself, but for the sake of the discipline which it aSbrds. When their school training is completed, they enter upon the stern activities of life. These activities are very varied and taxing. They call for specialists, not in knowledge, but in pow,>r. They call for men and women who, because they possess power, character and a strong individuality, are able to become at once marked specialists, as etlective workmen in any sphere of activity to which they may turn their attention. The world calls for such men. They are needed every- where. They are needed as Vjusiness men, as lawyers, as mechanics, as physicians, as teachers and as heralds of the cross. Our pulpits and our schools and colleges call for men who are possessed of power, divine power, power which can prevail with God and man, power associated with courage to undertake hard things, to overcome great difficulties. Such men are not the products of the training of .special- ists in certain lines of knowledge. No, the power they possess comes from other sources than the acquisition of the minute details of knowledge furnished by the specialists. It conies from wrestling single handed with truth, real, objective, God-iriven truth, until it is mastered and until it IxHJomea a liv- ing reality, a living tire which they carry into their daily life. It comes from grappling single handed with, and solvin<_j dithcult problems in thought, in philosophy ami in science. It comes * from gn l)eing of from ui moral ai longed tact and how to correct i ies of tn who will ties, but as will ci who poss promotin power w! which pr voluntar word, am for the H physical, as suppl} tion, thij are entit Schools, and self- tirmly es all the ai A MISTAKES IN REGARD TO EDUCATION 1ft from grappling with living issues which effect vitally the well- l)eing of themselves and of their fellow-creatures. It conies from undertaking and executing successfully such material, moral and spiritual responsibilities, as require earnest and pro. longed effort. It comes from real, living and intimate con- tact and association with their teachers ; teachers who k::ow how to sympathize with them in their struggles to gain a correct insight into the true nature of things, into the myst^^r- ies of truth relating to this and to the world beyond ; teachers who will not do the students' work or bear their responsil)iIi- ties, but who will surround them with such living conditions as will compel them to do this for themselves ; finally, teachers who possess power and a heart to use this power efficiently in promoting the highest interests of their pupils. In short, the power which is called for in every sphere of life, the power which prevails with God and man, comes from a complete and voluntary subordination of the whole man to God and to His word, and to the laws revealed in His word and in His works, for the right training and development of the entire nature, physical, intellectual, moral and spiritual. Such institutions as supply the conditions which will give this kind of educa- tion, this kind of training and development to their students, are entitled in a true sense to the sacred name of Christian Schools. They are also entitled to command our most earnest and self-denying efforts in their l)ehaif, that they may l»e firmly established and continue to do just such work through all the ages. ■I