Religious Education in the Family | Page 2

and opportunities.
They who marry for lust are divorced for further lust. Selfishness, even in its form of self-preservation, is an unstable foundation for a home. It costs too much to maintain a home if you measure it by the personal advantages of parents. What hope is there for useful and happy family life if the newly wedded youth have both been educated in selfishness, habituated to frivolous pleasures, and guided by ideals of success in terms of garish display? Yet what definite program for any other training does society provide? Do the schools and colleges, Sunday schools and churches teach youth a better way? How else shall they be trained to take the home and family in terms that will make for happiness and usefulness? It is high time to take seriously the task of educating people to religious efficiency in the home.
�� 2. THE RELIGIOUS MOTIVE
The family needs a religious motive. More potent for happiness than courses in domestic economy will be training in sufficient domestic motives. It will take much more than modern conveniences, bigger apartments, or even better kitchens to make the new home. Essentially the problem is not one of mechanics but of persons. What we call the home problem is more truly a family problem. It centers in persons; the solution awaits a race with new ideals, educated to live as more than dust, for more than dirt, for personality rather than for possessions. We need young people who establish homes, not simply because they feel miserable when separated, nor because one needs a place in which to board and the other needs a boarder, but because the largest duty and joy of life is to enrich the world with other lives and to give themselves in high love to making those other lives of the greatest possible worth to the world.
The family must come to a recognition of social obligations. We all hope for the coming ideal day. Everywhere men and women are answering to higher ideals of life. But the new day waits for a new race. Modern emphasis on the child is a part of present reaction from materialism. New social ideals are personal. We seek a better world for the sake of a higher race. The emphasis on child-welfare has a social rather than a sentimental basis. The family is our great chance to determine childhood and so to make the future. The child of today is basic to the social welfare of tomorrow. He is our chance to pay to tomorrow all that we owe to yesterday. The family as the child's life-school is thus central to every social program and problem.
�� 3. WIDER CHILD-WELFARE
This age knows that man does not live by bread alone. Interest in child-welfare is for the sake of the child himself, not for the sake of his clothes or his physical condition. Concern about soap and sanitation, hygiene and the conveniences of life grows because these all go to make up the soil in which the person grows. There is danger that our emphasis on child-welfare may be that of the tools instead of the man; that we may become enmeshed in the mechanism of well-being and lose sight of the being who should be well. To fail at the point of character is to fail all along the line. And we fail altogether, no matter how many bathtubs we give a child, how many playgrounds, medical inspections, and inoculations, unless that child be in himself strong and high-minded, loving truth, hating a lie, and habituated to live in good-will with his fellows and with high ideals for the universe. Modern interest in the material factors of life is on account of their potency in making real selfhood; we acknowledge the importance of the physical as the very soil in which life grows. But the fruits are more than the soil, and a home exists for higher purposes than physical conveniences; these are but its tools to its great end. Somehow for purposes of social well-being we must raise our thinking of the family to the aim of the development of efficient, rightly minded character. The family must be seen as making spiritual persons.
�� 4. THE COST OF A FAMILY
Taking the home in religious terms will mean, then, conceiving it as an institution with a religious purpose, namely, that of giving to the world children who are adequately trained and sufficiently motived to live the social life of good-will. The family exists to give society developed, efficient children. It fails if it does not have a religious, a spiritual product. It cannot succeed except by the willing self-devotion of adult lives to this spiritual, personal purpose.
A family is the primary social organization for the elementary purpose of breeding the species, nurturing and training the young.