Читать книгу Religious Education in the Family - Henry Frederick Cope - Страница 26

The family is the most important religious institution in the life of today. It ranks in influence before the church. It has always held this place. Even among primitive peoples, where family life was an uncertain quantity, the relations of parents, or of one of the parents, to the children afforded the opportunity most frequently used for their instruction in tribal religious ideals and customs. We cannot generalize as to the practices of savage man in regard to family life, for those practices range from common promiscuous relationships, without apparent care for offspring, to a family unity and purity approaching the best we know; but this much is certain, that there was a common sense of responsibility for the training of young children in moral and religious ideas and customs, and that, in the degree that the family approached to separateness and unity, it accepted the primary responsibility for this task. The higher the type of family life the more fully does it discharge its function in the education of the child.7

It might be safe to say that among primitive peoples there were three stages, or types, of relationship based on the breeding of children, or three stages of development toward family life. The first is a loose and indefinite relationship existing principally between the adults, or the males and females, under which children born when not desired are neglected or strangled and, when acceptable, may be in the care of either parent, or of neither. Since the group, associated through infancy with at least one parent, is as yet undeveloped, any instruction will be individual and usually incidental.

The second form is that of a kind of family unity, either about the mother or the father, or both, or about a group of parents, in which the children live together and are sheltered and nurtured for their earlier years. Here, however, the real relationship of the child is to the tribe, the family is but his temporary guardian, and, at least by the age of puberty, he will be initiated into the tribal secrets. If he is a boy, he will cease to be a member of the family group and will go to live in the "men's house," becoming a part of the larger life of the tribe.8 Such moral and religious instruction as he may acquire will come from the songs, traditions, and conversation which he hears as a child.

The third type approaches the modern ideal, with a greater or less degree of permanent unity between the two parents and with permanence in the group of the offspring. The parental responsibility continues for a greater length of time and, since the tribe makes smaller claims, and the parents live in the common domestic group, much more instruction is possible and is given. The tribal ideals, the traditions, observances, and religious rites are imparted to children gradually in their homes.

The last type brings us to the Hebrew conception of family life. It developed toward the Christian ideal. At first, polygamy was permitted; woman was the chattel of man and excluded from any part in the religious rites. But it included the ideal of monogamy in its tradition of the origin of the world, it denounced and punished adultery (Deut. 22: 22), and it gave especial attention to the training of the offspring. "And these words, which I command thee this day, shall be in thine heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up … and thou shalt write them upon the door-posts of thy house and upon thy gates" (Deut. 6: 6, 7, 9).

Much later, the messianic hope, the belief that in some Jewish family there should be born one divinely commissioned and endowed to liberate Israel and to give the Jews world-sovereignty, operated to elevate the conception of motherhood and, through that, of the family. It made marriage desirable and children a blessing; it rendered motherhood sacred. It tended to center national hopes and religious ideals about the family.9

There are a few glimpses of ideal family life in the Old Testament. They are all summed up in the eloquent tribute to motherhood in the words of King Lemuel in the last chapter of the Book of Proverbs. It must be remembered, however, that such ideals did not belong to the Jews alone, that Plutarch shows many pictures of maternal fidelity and wifely devotion, that Greek and Roman history have their Cornelia, Iphigenia, and Mallonia.10

The Jews are an excellent example of the power of the family life to maintain distinct characteristics and to secure marked development. Practically throughout all the Christian era they have been a people without a land, a constitution, or a government, and yet never without race consciousness, national unity, and separateness. Their unity has continued in spite of dispersion, persecution, and losses; they have remained a race in the face of political storms that have swept other peoples away. Their unity has continued about two great centers, the customs of religion and the life of the family.

The results of Jewish respect for family life can also be seen in the health of their own children. In 1910, for instance, among poor Jews in Manchester the mortality of infants under one year of age was found to be 118 per thousand; among poor Gentiles, 300 per thousand; and comparisons made some six years ago between Jewish and Gentile children in schools in the poorer parts of Manchester and Leeds (England) have shown that the Jewish children are uniformly taller, they weigh more, and their bones and teeth are superior.11