The Great Didactic of John Amos Comenius/The Great Didactic/Chapter 24
CHAPTER XXIV
THE METHOD OF INSTILLING PIETY
1. Piety is the gift of God, and is given us from on high by our counsellor and guide, the Holy Spirit. But, since the Holy Spirit usually employs natural agencies, and has chosen parents, teachers, and ministers who should faithfully plant and water the grafts of Paradise (1 Cor. iii. 6–8), it is right that these should appreciate the extent of their duties.
2. We have already explained what we mean by piety, namely, that (after we have thoroughly grasped the conceptions of faith and of religion) our hearts should learn to seek God everywhere (since He has concealed Himself with His works as with a curtain, and, invisibly present in all visible things, directs all, though unseen), and that when we have found Him we should follow Him, and when we have attained Him should enjoy Him. The first we do through our understanding, the second through our will, and the third through the joy arising from the consciousness of our union with God.
3. We seek God by noticing the signs of His divinity in all things created. We follow God by giving ourselves up completely to His will, both to do and to suffer whatever shall have seemed good to Him. We enjoy God by so acquiescing in His love and favour that nothing in heaven or on earth appears to us more to be desired than God Himself, that nothing appears pleasanter to think of, and nothing sweeter than to sing His praises; thus our hearts are joined to His in love.
4. The sources from which we can draw this exaltation are three, and the manner in which we can draw from them is threefold.
5. These sources are Holy Writ, the world, and ourselves. The first is the Word of God, the second is His handiwork, and the third is inspired by Him. There is no doubt that we can derive the knowledge and the love of God from the Scriptures. The very heathen testify that piety can be derived from the world and from the wise contemplation of the marvellous works of God contained in it; for they, by nothing but the contemplation of the world, were brought to revere the Godhead. This is shown by the examples of Socrates, Plato, Epictetus, Seneca, and others. But still, in the case of these men, to whom no special revelation from on high had been given, this feeling of love was imperfect, and wrongly directed. That those who seek to gain a knowledge of God from His word as well as from His works are filled with the deepest love for Him, is shown by the instances of Job, Elihu, David, and other pious men.
6. The manner of drawing piety from these sources is threefold meditation, prayer, and examination.
“These three,” says Luther, “make a theologian; but indeed they are essential to make a true Christian.”
7. Meditation is the constant, attentive, and devoted consideration of the works, the words, and the goodness of God; the thoughtful acknowledgment that it is from the good-will of God alone (either active or permissive) that all things come, and that all the counsels of the divine will attain their end in the most marvellous ways.
8. Prayer is the frequent, or rather the continual, yearning after God, and the supplication that He may sustain us in His mercy and guide us with His Spirit.
9. Examination is the continual testing of our progress in piety, and may come from ourselves or from others. Under this head come human, devilish, and divine temptations. For men should examine themselves to see if they are faithful, and do the will of God; and it is necessary that we should be tested by other men, by our friends, and by our enemies. This is the case when those who are set over others are vigilant and attentive, and, by open or by secret scrutiny, try to find out what progress has been made; or when God places an adversary by our side to teach us to find our refuge in Him, and to show us how strong our faith is. Finally, Satan himself is sent by God, or comes against us of his own accord, that the state of our hearts may be made evident.
These three modes, therefore, must be instilled into the Christian youth, that they may learn to raise their hearts to Him who is the first and the last of all things, and may seek rest for their souls in Him alone.
10. The special method is contained in twenty-one rules.
(i) Care should be taken to instil piety in early childhood.
For not to put off such instruction is advantageous, and to put it off is dangerous, since it is only reasonable to begin with what naturally comes first, and is the most important. But what is more important than piety? What else is profitable for all things, having promise of the life which now is, and of that which is to come? (1 Tim. iv. 8). This is the one thing needful (Luke x. 42), to seek the Kingdom of God, since all things shall be added to him who does so (Matt. vi. 33). To postpone this is hazardous, since, unless the mind be imbued with the love of God when young, it is easy for a silent contempt of the Godhead and for profanity to make their entrance, and when once they have done so, it is difficult, if not impossible, to dislodge them. Thus the prophet, complaining of the horrible impiety of his people, says that there are none left whom God can teach, save “them that are weaned from the milk and drawn from the breasts,” that is to say, the young (Isaiah xxviii. 9), and another prophet says that it is impossible to convert to well-doing those that are accustomed to do evil (Jeremiah xiii. 23).
11. (ii) Therefore, as soon as children can use their eyes, their tongues, their hands, and their feet, let them learn to look towards heaven, to stretch their hands upwards, to utter the names of God and of Christ, to bend the knee before His unseen majesty, and to revere it.
It is not so difficult to teach these things to children as those imagine, who, not realising how important it is for us to tear ourselves away from Satan, from the world, and from ourselves, pay little consideration to a matter of such gravity. At first the children will not understand the true nature of what they are doing, since their intelligence is still weak; but what is of importance is that they learn to do that which subsequent experience will teach them to be right. For, when they have got into the habit of acting as they should, it will be easier to explain to them why such conduct is good, and how it is best carried out. God has commanded to consecrate all first-fruits to Him; why not, therefore, the first-fruits of our thoughts, of our utterances, of our movements, and of our actions?
12. (iii) While it is still possible to influence boys, it is of great importance to impress upon them that we are not here for the sake of this life, but are destined for eternity; that our life on earth is only transitory, and serves to prepare us for our eternal home.
This can easily be taught by the examples of infants, boys, outh and old men who are daily snatched away by death. These facts should be diligently impressed on the young, that they may realise how very transitory our life on earth is.
13. (iv) They should also be taught that our only business on earth should be to prepare for the next world.
For it would be foolish to pay attention to those things which will be taken from us, and to neglect those things which will accompany us into eternity.
14. (v) They should then be taught that the life to which men go when they leave this earth, is twofold: either a blessed life with God, or a wretched one in hell, and that both are everlasting.
This may be demonstrated by the example of Lazarus and the rich man; for the soul of the former was carried away by angels into heaven, while that of the latter was carried by devils into hell.
15. (vi) And that those are thrice happy, who order their conduct in such a way that they are found worthy to stand in God’s presence.
For apart from God, the source of light and of life, there is nothing but darkness, terror, agony, and everlasting death that knows no end; so that it were better that they had never been born, who stray from God and cast themselves into the pit of eternal destruction.
16. (vii) But that those who have communed with God on earth, will go to Him after death.
As did Enoch and Elias, both while living, and others also (Gen. v. 24).
17. (viii) That those commune with God who keep Him continually before their eyes, fear Him, and fulfil His word.
And that this is the whole duty of man (Eccles. xi. 13), to which Christ referred when He said, “There is but one thing needful” (Luke x. 42). This is what Christians should ever have on their lips and in their hearts, lest, like Martha, they be too much engrossed with the cares of this life.
18. (ix) They should, therefore, acquire the habit of referring to God all that they see, hear, touch, do, and endure on earth.
Instances of this should be given. Those, for instance (it may be pointed out), who devote themselves to letters and a life of contemplation, should do so with but one object in view, namely, that they may see in everything the power, the wisdom, and the goodness of God, that they may be filled with love for Him, and may unite themselves so fast to Him in love that they can never be torn away. Those, again, who are engaged in practical pursuits, such as agriculture or mechanics, these have to seek bread and the necessaries of life; but they should do so merely that they may live in decent comfort, and should strive to live thus solely that they may be enabled to serve God with a quiet and cheerful spirit, and that, by serving Him and proving acceptable to Him, they may be united with Him eternally. Those who have other ends in view deviate from God’s will and from God Himself.
19. (x) From the very outset they should learn to find their chief occupation in those things that lead directly to God: in reading the Scriptures, in religious ceremonies, and in other good works.
For the perusal of the Scriptures renews and fosters our acquaintance with God, religious ceremonies create a link between God and man, and good works strengthen this link, for they show that we really observe the Word of God. These three should be seriously commended to all who are destined to lead a Godly life (as are all the Christian youth, dedicated to God through baptism).
20. (xi) The Holy Scriptures must be the Alpha and the Omega of Christian schools.
Hyperius31 said that a theologian was born of the Scriptures, and we may find this observation at greater length in the Apostle Peter, who says that the sons of God are born of incorruptible seed, through the Word of God that liveth and abideth (1 Peter i. 23).
In Christian schools, therefore, God’s Book should rank before all other books; that, like Timothy, all the Christian youth may, from boyhood, know the sacred writings which are able to make them wise unto salvation (2 Tim. iii. 15), and may be nourished in the words of the faith (1 Tim. iv. 6). On this subject Erasmus has written well in his Paraclesis, or Exhortation to the Study of Christian Philosophy. “The Holy Scripture” (he says) “is equally suitable to all, is within the capacity of little ones, nourishes them with milk, cherishes them, sustains them, and does all for them until they grow up in Christ. But, while it can be comprehended by the lowest intelligences, it is none the less an object of wonder to the highest. There is no age, no sex, no rank of life to which it is unsuitable. The sun is not more the common property of mankind than is the teaching of Christ. It rejects none save those who hold themselves at a distance.” He continues, “Would that it were translated into all languages, that it might be known by the Turks and the Saracens, and by the Scotch and the Irish as well. Many would mock, it is true, but some would be won over. Would that the ploughman might sing it at his plough, that the weaver might repeat it at his loom, that the traveller might beguile the tedium of the journey by its sacred story, and that the conversations of Christians were taken from its pages; for our daily conversation represents our true character. Let each one get and read as much of Holy Writ as he can. Let him who is behind not envy him who is in front. Let him who is in front beckon forward him who is behind, and despise him not. Why do we confine to a few the book that contains the faith of all?” And near the end, “May all whom we have dedicated to Christ in baptism be imbued with His teaching while in the arms of their parents and among the caresses of their nurses. For that which the mind first drinks in, sinks deepest and remains longest. Let our first babbling be of Christ, and let our infancy be modelled upon His Evangelists, which should be set before boys in such a way that they may like them. In these studies they should be trained, until by a silent increase they develope into men, whose strength is in Christ. Happy is he whom death snatches away while engaged on this study. Let us all, therefore, drink in God’s Word with our whole hearts, let us embrace it, let us die while occupied with it, let us be converted into it, since our morals are so intimately connected with our studies.” In his Compendium of Theology also he says: “In my opinion, it would not be a waste of time to learn the Holy Book off by heart, even though we did not understand it, as says St. Augustine.”
Christian schools, therefore, should resound not with Plautus, not with Terence, not with Ovid, not with Aristotle, but with Moses, David, and Christ, and methods should be devised by which the Bible may be given to children dedicated to God (for all the children of Christians are holy) (1 Cor. vii. 14) as a means of learning their A B C; for thus they would grow familiar with it. For as language is made up of the sounds and the symbols of letters, thus is the whole structure of religion and piety formed out of the elements of Holy Scripture.
21. (xii) Whatever is learned from Scripture should convey a lesson of faith, charity, and hope. These are the three noblest dispositions, and to these everything that God has seen good to reveal to us in His Word has reference. For He reveals some things to us that we may believe them, others He commands us that we may do them, and others again He promises that we may expect them from His mercy, both in this and in the future world. In the whole Bible nothing occurs that cannot be brought under one of these heads. All, therefore, should be taught to understand and to read intelligently what God has revealed.
22. (xiii) Faith, charity, and hope should be taught for practical use.
From the very beginning it is necessary to form practical and not theoretical Christians, if we wish to form true Christians at all. For religion is a real thing and not a reflection of reality, and should prove its reality by the practical results that it produces, just as a seed that is planted in good earth soon germinates. Hence the Scripture requires a “working faith” (Gal. v. 6), calls faith apart from works “barren” (James ii. 20), and asks for a “living hope” (1 Peter i. 3). Hence the constant injunction, that things are revealed from on high that we should do them. Christ also says: “If ye know these things, blessed are ye if ye do them” (John xiii. 17).
23. (xiv) Faith, charity, and hope will be taught in a practical manner, if boys and all men are taught to believe implicitly in all that God reveals, to do all that He commands, and to expect all that He promises.
It should be carefully impressed on the young that, if they wish the Word of God to supply them with divine strength, they should bring to it a humble and devoted heart, prepared to submit itself to God on all occasions, and actually doing so at the time. The sunlight reveals nothing to him who refuses to open his eyes, nor can a banquet satisfy him who refuses to eat; and in the same way the divine light supplied to our minds, the rules given for our actions, and the happiness promised to those who fear God, are all in vain unless they are received with prompt faith, earnest charity, and firm hope. Thus Abraham, the father of the faithful, trusted the Word of God and believed things incredible to the reason; obeyed the commands of God, no matter how hard they were (when bidden leave his native land and sacrifice his son); and hoped for things that seemed impossible, trusting in the promises of God-which living and active faith was counted to him for righteousness. All, therefore, who devote themselves to God, should be taught to fulfil these duties in their own persons.
24. (xv) Whatever is taught to the young in addition to the Scriptures (sciences, arts, languages, etc.) should be taught as purely subordinate subjects. In this way it will be made evident to the pupils that all that does not relate to God and to the future life is nothing but vanity.
Socrates is praised by the ancients because he turned philosophy from its barren and thorny speculations and brought it to bear on the province of morals. The Apostles professed to recall Christians from the thorny questions of the law and to lead them to the sweet charity of Christ (1 Tim. i. 5 seq.), and in the same way many modern theologians urge us to leave confused controversies, that destroy the Church far more than they build it up, and to attend to our own consciences and the practice of piety.
O that God would have pity on us, that we might find some universal method by which all that occupies the mind of man might be brought into relation with God, and that we might learn to convert the business of this life, in which all mankind is immersed, into a preparation for the life to come! This would, indeed, be a sacred ladder on which our minds might mount to the eternal protector of all things, to the source of true happiness.
25. (xvi) All should be taught to reverence God both inwardly and outwardly. For inward without outward reverence tends to grow faint, while outward without inward reverence degenerates into hypocrisy.
The outward worship of God consists in conversing about Him, in preaching and hearing His Word, in adoring Him on bended knee, in singing His praises in hymns, and in attending to the Sacraments and the other services of the Church, public and private. The inward worship of Go consists of continual meditation on the divine presence, of fearing and loving God, of abnegation and resignation of self, and of the ready will to do or to suffer all that God desires. These two forms of worship must be joined together, and not torn asunder; not only because it is right that God should be glorified in our bodies and in our minds, which belong to Him (1 Cor. vi. 20), but also because they cannot be separated without danger. Outward ceremonies without inward truth are an abomination to God, who says: “Who demands these things from you?” (Isaiah i.), “for He is a spirit and must be worshipped in spirit and in truth” (John iv.) But, since we are not merely spirits but have bodies and senses as well, it is necessary for our senses to be outwardly stimulated, that we may inwardly do what is right in spirit and in truth. On this account God, though He lays more stress on inward worship, ordained outward ceremonies and wishes them to be observed. Christ freed the worship of the New Testament from ceremony and taught that God should be worshipped in spirit and in truth, yet He Himself bent His head when He prayed to His Father, and continued His prayer for nights together; used to attend religious meetings, heard and questioned the doctors of the law, preached the Word, and sang hymns. Therefore, when we educate the young, we should educate them thoroughly, externally and internally, since otherwise we may produce either hypocrites, that is to say, superficial, fraudulent, and false worshippers of God, or fanatics, who delight in their own visions, and through their contempt of outward form undermine the Church, or, finally, lukewarm Christians, in whom the stimulus of external or the reality of internal worship is wanting.
26. (xvii) Boys should be carefully habituated to the outward works which are commanded by God, that they may know that it is true Christianity to express faith by works.
Such works are the exercise of temperance, justice, pity, and patience, which should continually occupy our attention. “For, unless our faith brings forth such fruit it is manifestly dead” (James ii.) But it must be living if it is to bring us salvation.
27. (xviii) They should also learn to distinguish carefully the objects of the blessings and of the judgments of God, that they may make a good use of them.
Fulgentius32 (Letter II. to Gallas) divides the blessings of God into three classes. According to him, some are to last for ever, others are to help us to attain eternity, while others are only for the use of this present life. Of the first kind are the knowledge of God, the joy of the Holy Spirit, and the love of God that fills our hearts. Of the second kind are faith, hope, and compassion for our neighbours. Of the third kind are health, riches, friends, and the other external goods that of themselves make us neither happy nor unhappy.
In the same way the judgments or chastisements of God are of three kinds. Some (whom God wishes to spare in the life everlasting) are seized on earth and are tortured that they may be purified and whitened (Dan. xi. 35; Rev. vii. 14), as was the case with Lazarus. Others are spared here that they may be punished in eternity, as was the Rich Man. While the punishments of others begin here and are continued in eternity, as is the case with Saul, Antiochus, Herod, Judas, etc.
Men, therefore, must be taught to distinguish all these from one another, that they may not be deceived by the good things of the flesh and give precedence to what is transitory, that they may realise that present ills are less to be feared than hell-fire, and “that they should not fear those who can only kill the body and have no further power, but Him who can destroy the body and can also thrust the soul down to hell” (Luke xii.)
28. (xix) They should also be told that the safest path of life is the path of the Cross; that Christ the King of Life has trodden it before us, and invites to it and leads along it those whom He loves best.
The mystery of our salvation was consummated on the Cross and depends on the Cross; for by it the old Adam was slain that the new Adam, fashioned after God’s image, might live. Those, therefore, whom God loves, He chastises and crucifies with Christ, that when they rise with Christ He may set them on His right hand in heaven. Now, though this lesson of the Cross tells the power of God to save those who believe, to the flesh it is foolishness and an offence (1 Cor. i. 18). It is therefore very necessary to teach this lesson to Christians with great care, that they may understand that they cannot be the disciples of Christ unless they deny themselves, bear the Cross of Christ on their shoulders (Luke xiv. 26), and are prepared throughout their whole lives to follow God wherever He may lead them.
29. (xx) Care must be taken that, while all this is being taught, no conflicting examples come in the way.
That is to say, the boys must not hear or see blasphemies, perjuries, or other acts of impiety, but, whichever way they turn, should encounter nothing but reverence for the Deity, observance of religion, and conscientiousness. Evil conduct, also, whether at home or at school, should always be severely punished, and, if the punishment for profanity be always greater than for offences against Priscian33 or for other faults, it will be impressed upon them that the former error is the more important to guard against.
30. (xxi) In this corrupt state of the world and of human nature we never make as much progress as we ought, or, if we do advance, are filled with complacency and spiritual pride, through the depravity of our flesh.
Now this is a very great danger (for God resists the proud), and therefore all Christians should be taught in their youth that our endeavours and our works are of no avail, unless Christ, the Lamb of God who takes away the sins of the world, help us with His perfection. On Him we must call and Him we must trust.
We shall thus have finally placed the hope of our salvation in safety, when we have laid the burden on Christ, the corner-stone. For He is the culminating point of all perfection in heaven and on earth, and is the one and only originator and guardian of our faith, our charity, our hope, and our salvation. For this reason God sent Him from heaven that He might become Immanuel (or God in man) and unite all men in God, and that, living with purity in the life which He had assumed, He might give men the example of a divine life; that by His innocent death He might expiate the sins of the world in His person, and might wash us clean with His blood; that He might show His victory over death by His resurrection, and ascending into heaven might send the Holy Ghost, the pledge of our salvation; and that He might thus rule us and preserve us, and, finally, take us to Himself, that we may be with Him and see His glory.
31. Thus to the eternal Saviour of all men, with the Father and the Holy Ghost, be praise, and honour, and blessing, and glory, for evermore. Amen.
32. It remains to draw up detailed method for the several classes.