The Moral Instruction of Children, Felix Adler [little readers .txt] 📗

The first story of this group is that of Naomi and Ruth, the ancestress of David. Upon the matchless beauty of this tale it is unnecessary to expatiate. I wish to remark, however, in passing that it illustrates as well as any other—better perhaps than any other—the peculiar art of the biblical narrative to which we have referred above. If any one at the present day were asked to decide whether a woman placed in Ruth's situation would act rightly in leaving her home and following an aged mother-in-law to a distant country, how many pros and cons would he have to weigh before he would be able to say yes or no? Are her own parents still living, and are they so situated that she is justified in leaving them? Are there other blood relations who have a prior claim on her? Has she raised expectations at home which she ought not to disappoint, or undertaken duties which ought not to be set aside in deference to a sentiment no matter how noble? Of all such side issues and complications of duty which would render a decision like hers difficult in modern times, the story as we have it before us is cleared. All minor traits are suppressed. It is assumed that she has a right to go if she pleases, and the mind is left free to dwell, unimpeded by any counter-considerations, upon the beauty of her choice. This choice derives its excellence from the fact that it was perfectly free. There was no tie of consanguinity between Naomi and her. The two women were related in such a way that the bond might either be drawn more tightly or severed without blame. Orpah, too, pitied her mother-in-law. She wept, but she returned to her home. We can not, on that account, condemn her. It was not her bounden duty to go. Ruth, on the other hand, might perhaps have satisfied her more sensitive conscience by accompanying her mother-in-law as far as Bethlehem, and then returning to Moab. But she preferred instead exile and the hardships of a life among strangers. Not being a daughter, she freely took upon herself the duties of a daughter; and it is this that constitutes the singular merit of her action. In telling the story it is best to follow the original as closely as possible. "Entreat me not to leave thee, nor to desist from following after thee, for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people: where thou diest will I die and there will I be buried." Where in universal literature shall we find words more eloquent of tender devotion than these? It will be noticed that I have left out the phrase "and thy God shall be my God" for two reasons. No matter how much we may love another person, religious convictions ought to be held sacred. We have no right to give up our convictions even for affection's sake. Moreover, the words correctly understood are really nothing but an amplification of what has preceded. The language of Ruth refers throughout to the proposed change of country. "Whither thou goest, I will go; where thou lodgest, I will lodge: thy folk shall be my folk; where thou diest, I will die." And the phrase "Thy God shall be my God" has the same meaning. The ancients believed that every country has its God, and to say "Thy God shall be my God" was tantamount to saying "Thy country shall be my country." It is better, therefore, to omit these words. Were we to retain them, the impression might be created that Ruth contemplated a change of religion merely to please the aged Naomi, and such a step from a moral point of view would be unwarrantable. It was this Gentile woman Ruth who became the ancestress of the royal house of David.

The story of David's life is replete with dramatic interest. It may be arranged in a series of pictures. First picture: David and Goliath—i. e., skill pitted against brute strength, or the deserved punishment of a bully. Every boy takes comfort in this story. Second picture: David and Jonathan, their arms twined about each other's neck, a beautiful example of youthful friendship. Especially should the unselfishness of Jonathan be noted. He, the Hebrew crown prince, so far from being jealous of his rival, recognized the superior qualities of the latter and served him with the most generous fidelity. Third picture: David the harper, playing before the gloomy, moody king, whom an evil spirit has possessed. It should be noted how difficult is the task incumbent upon Jonathan of combining his duty to his father and his affection for his friend. Yet he fails in neither. Fourth picture: David's loyalty manifest. He has the monarch in his power in the camp, in the cave, and proves that there is no evil intention in his mind. The words of Saul are very touching, "Is it thy voice I hear, my son David?" Fifth picture: the battle, the tragical end of Saul and Jonathan. The dirge of David floats above the field: "The beauty of Israel is slain upon the high places. How are the mighty fallen!" etc. A second series of pictures now begins. David is crowned king, first by his clansmen, then by the united tribes. David, while besieging Bethlehem, is athirst and there is no water. Three of his soldiers cut their way to the well near the gate, which is guarded by the enemy, and bring back a cup of water. He refuses it, saying: "It is not water, but the blood of the men who have risked their lives for me." Omitting the story of Bathsheba, we come next to the rebellion of Absalom. The incidents of this rebellion may be depicted as follows: First, Absalom in his radiant beauty at the feast of the sheep-shearer. Next, Absalom at the gate playing the demagogue, secretly inciting the people to revolt. Next, David ascending Mount Olivet weeping, the base Shimei, going along a parallel ridge, flinging stones at the king and reviling him. David remarks: "If my own son seek my life, how shall I be angry with this Benjamite?" Next, the death of Absalom in the wood. Finally, David at the gate receiving the news of Absalom's death, and breaking forth into the piercing cry: "O my son Absalom, my son, my son Absalom! would God I had died for thee! O Absalom, my son, my son!" It is the story of a rebellious and undutiful child, and illustrates by contrast the unfathomable depth of a father's love, of a love that yearns even over the wicked, over the lost.

The points of the stories included in the David cycle are: skill and courage triumphant over brute strength, unselfish friendship, loyalty, a leader's generosity toward his followers, and parental love. The arrangement of the words in the lament of David for his son deserves to be specially noted. It corresponds to and vividly describes the rhythmic movements of the emotions excited by great sorrow. From the life of Solomon we select only the judgment, related in I Kings, iii. We may compare with it a similar story, showing, however, interesting variations, in the Jātaka tales.

With this our selections from the Old Testament narrative come to an end. The ideal types are exhausted, and the figures which now appear upon the scene stand before us in the dry light of history.

From the New Testament we select for the primary course the story of the Good Samaritan, as illustrative of true charity. Selected passages from the Sermon on the Mount may also be explained and committed to memory. The Beatitudes, however, and the parables lie outside our present limits, presupposing as they do a depth of spiritual experience which is lacking in children.

Note.—It should be remembered that the above selections have been made with a view to their being included in a course of unsectarian moral instruction. Such a course must not express the religious tenets of any sect or denomination. Much that has here been omitted, however, can be taught in the Sunday schools, the existence of which alongside of the daily schools is, as I have said, presupposed in these lectures. I have simply tried to cull the moral meaning of the stories, leaving, as I believe, the way open for divergent religious interpretations of the same stories. But I realize that the religious teacher may claim the Bible wholly for his own, and may not be willing to share even a part of its treasure with the moral teacher. If this be so, then these selections from the Bible, for the present, at all events, will have to be omitted. They can, nevertheless, be used by judicious parents, and some if not all of the suggestions they contain may prove acceptable to teachers of Sunday schools.