A Full Life: The Works of Charlotte Mason

All Men are Interested in Science––At a former meeting of the British Association, the President lamented that the progress of science was greatly hindered by the fact that we no longer have field naturalists––close observers of Nature as she is. A literary journal made a lamentable remark there-upon. It is all written in books, said this journal, so we have no longer any need to go to Nature herself. Now the knowledge of Nature which we get out of books is not real knowledge; the use of books is, to help the young student to verify facts he has already seen for himself. Let us, before all things, be Nature-lovers; intimate acquaintance with every natural object within his reach is the first, and, possibly, the best part of a child’s education. For himself, all his life long, he will be soothed by––

     ’The breathing balm,
     The silence and the calm,
     Of mute, insensate things.’

Our Whence in the Potency of the Child, our Whither in the Thought of the Day––We have sought to establish our whence in the potency of the child, we will look for our whither in the living thought of the day, which probably indicates the directions in which the race is making progress. We find that all men everywhere are keenly interested in science, that the world waits and watches for great discoveries; we, too, wait and watch, believing that, as Coleridge said long ago, great ideas of Nature are imparted to minds already prepared to receive them by a higher Power than Nature herself.

We Live for the Advancement of the Race––Having settled it with ourselves that we and the children alike live for the advancement of the race, that our work is immediately with them, and, through them immediately for all, and that they are perfectly fitted to receive those ideas which are for the inspiration of life, we must next consider in what directions we shall try to set up spiritual activities in the children.

All Possibilities Present in a Child––A child is a person in whom all possibilities are present––present now at this very moment––not to be educed after years and efforts manifold on the part of the educator; but indeed it is a greater thing to direct and use this wealth of spiritual power than to develop the so-called faculties of the child. It cannot be too strongly urged that our education of children will depend, nolens volens, upon the conception we form of them. If we regard them as instruments fit and capable for the carrying out of the Divine purpose in the progress of the world, we shall endeavour to discern the signs of the times, perceive in what directions we are being led, and prepare the children to carry forward the work of the world, by giving them vitalising ideas, concerning, at any rate, some departments of that work.

Ignorance is not Impotence––These are quite practical and simple considerations for every one entrusted with the bringing up of a child, and are not to be set aside as abstract principles, the discussion of which should serve little purpose beyond that of sharpening the wits of the schoolmen. As a matter of fact, we do not realise children, we under-estimate them; in the divine words, we ‘despise’ them, with the best intentions in the world, because we confound the maturity of their frames, and their absolute ignorance as to the relations of things, with spiritual impotence: whereas the fact probably is, that never is intellectual power so keen, the moral sense so strong, spiritual perception so piercing, as in those days of childhood which we regard with a supercilious, if kindly, smile.

Differences in Men––That there are differences in the measures of men, in their intellectual and moral stature, is evident enough; but it is well that we should realise the nature of these differences, that they are differences in kind and not in degree; and depend upon what we glibly call the laws of heredity, which bring it to pass that man in his various aspects shall make up that conceivably perfect whole possible to mankind. This is a quite different thing from the notion of a small and feeble measure of heart and intellect in the child, to grow by degrees into the robust and noble spiritual development which, according to the psychical evolutionist, should distinguish the adult human being.

Wisdom increases; Intelligence does not––He grew in wisdom, in the sweet gradual apprehension of all the relations of life: but the power of apprehending, the strong, subtle, discerning spirit, whose function it is to grasp and understand, appropriate and use, all the relations which bind all things to all other things––this was not given to Him by measure; nor, we may reverently believe, is it so given to us.

Wisdom, the Recognition of Relations––It is curious how the philosophy of the Bible is always well in advance of our latest thought. ‘He grew in wisdom and in stature,’ we are told. Now what is wisdom, philosophy? Is it not the recognition of relations? First, we have to understand relations of time and space and matter, the natural philosophy which made up so much of the wisdom of Solomon; then, by slow degrees, and more and more, we learn that moral philosophy which determines our relations of love and justice and duty to each other: later, perhaps, we investigate the profound and puzzling subject of the inter-relations of our own most composite being, mental philosophy. And in all these and beyond all these we apprehend, slowly and feebly, the highest relation of all, the relation to God, which we call religion. In this science of the relations of things consists what we call wisdom, and wisdom is not born in any man,––apparently not even in the Son of man Himself.

The Greatness of Children––The age of materialism has run its course; we recognise matter as force, but as altogether subject force, and that it is the spirit of a man which shapes and uses his material substance in its own ways to its own ends. Who can tell the way of the spirit? Perhaps this is one of the ultimate questions upon which man has not yet been able to speculate to any purpose; but when we consider the almost unlimited powers of loving and trusting, of discriminating and of apprehending, of perceiving and of knowing, which a child possesses, and compare these with the blunted sensibilities and slower apprehension of the grown man or woman of the same calibre, we are certainly not inclined to think that growth from less to more, and from small to great, is the condition of the spiritual life: that is, of that part of us which loves and worships, reasons and thinks, learns and applies knowledge. Rather would it seem to be true of every child in his degree, as of the divine and typical Child, that He giveth not the Spirit by measure to him.

Chapter 24 Whence And Whither

2. Whither?

Physical and Psychical Evolutions––The biologists leave thinking persons without hesitation in following the great bouleversement of thought, summed up in the term evolution. They are no longer able to believe otherwise than that man is the issue of processes, ages long in their development; and what is more, and even more curious, that each individual child, from the moment of his conception to that of his birth, appears in his own person to mark an incredible number of the stages of this evolutionary process. The realisation of this truth has made a great impression on the minds of men. We feel ourselves to be part of a process, and to be called upon, at the same time, to assist in the process, not for ourselves exactly, but for any part of the world upon which our influence bears; especially for the children who are so peculiarly given over to us. But there comes, as we have seen, a point where we must arise and make our protest. The physical evolution of man admits of no doubt; the psychical evolution, on the other hand, is not only not proven, but the whole weight of existing evidence appears to go into the opposite scale.