--- title: Improvement Era description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930. authors: - Tanner, J. M. collections: - periodicals tags: - magazine - improvement-era periodical: Improvement Era volume: 3 number: 7 published: 1900-05 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'J. M. Tanner, "The South African War—VI," *Improvement Era* 3, no. 7 (May 1900): 525–531.' source: url: https://archive.org/details/improvementera37unse transcription: Transcribed from the Internet Archive scan of each issue (the item for each issue is named in the issue's own source); unnumbered advertising leaves are omitted, printed page numbers are kept as page markers. identifier: improvementera37unse start_page: 525 end_page: 531 rights: status: public-domain basis: US publication 1930 or earlier (published 1900-05) source: https://archive.org/details/improvementera37unse publication_year: 1900 note: The Internet Archive item metadata carries a blanket "© Copyright by Intellectual Reserve, Inc." notice. The library owner judged it inapplicable because this issue was published in 1900, before 1931; a scan-level notice does not restore copyright. --- # The South African War—VI THEOLOGY IN EDUCATION. BY PROFESSOR WILLARD DONE, OF THE BRIGHAM YOUNG COLLEGE, LOGAN. III. THEOLOGY AS A BRANCH OF STUDY. The term "theology" is capable of being used in two meanings. In the preceding papers, it was used in its most general and comprehensive sense. It is there made to include the entire significance of the term, "the science of God." But for convenience, a certain portion of the vast domain of learning is set off from the rest and given the special designation, "theology." This is the portion which has to do directly with man's relationship to God, and his laws. As has been shown, all knowledge has a direct or an indirect relationship of this kind, but the term, "theology" will be used in this paper, for that knowledge in which the relationship is direct. The effort will now be to show the importance of this line of thought and work, in a pedagogical sense; that is, to show the value of this subject as a branch of study. This is thought advisable for the reason that some enemies of denominational education, as carried on in The Church schools, have tried to make it appear that time spent in the study of theology is time wasted, so far as mental development is concerned. They assert that the only value that theology possesses consists in the preparation for missionary and similar labors; and they profess to think that this preparation can be as efficiently secured in the other organizations of The Church. The idea is advanced that theological study is wasted. 526 IMPROVEMENT ERA. because it takes the time which should be allotted to the regular branches of an education. There are two standpoints from which the value of a branch of study may be judged: its power of mental development, and its own intrinsic value. From these two standpoints, and in answer to the objections named above, the specific branch, theology, will be considered. The present paper will be devoted to its value in mental discipline. It goes without saying that this is a very important test of the value of a study. The education of an individual consists not alone, or chiefly, in what he knows, or what he can do, but in what he is. In the first place, he may be a mere "tank for holding distilled knowledge;" in the second, a mere machine; in the last, he must be, in some respects, a man. The true nature of man is mind: the immortal part. It is development of soul, not of mechanical ability, which constitutes the highest type of education. The second may form a valuable adjunct to the first — should never be allowed to it supercede it. Since, therefore, education consists, in greatest measure, of soul-development, all forms of manual or mental dexterity being secondary to this, that study is of most worth which best aids this development. Quoting from Nicholas Murray Butler, of Columbia College: If it be true that spirit and reason rule the universe, then the highest and most enduring knowledge is of the things of the spirit. This subtle sense of the beautiful and the sublime, which accompanies spiritual insight, and is part of it, is the highest achievement of which humanity is capable. * * * Tq develop this sense in education, is the task of art and literature, to interpret it, is the work of philosophy, and to nourish it, the function of religion. Because it most fully represents the higher nature of man, it is man's highest possession, and those studies that directly appeal to it, and instruct it, are beyond compare the most valuable,* And negatively: There are utilities higher, and utilities lower, and under no circumstances will the true teacher ever permit the former to be sacrificed to the latter. This would be done if, in its zeal for fitting the child for *"What Knowledge is of Most Worth?" N. E. A. Denver, 1895. THEOLOGY IN EDUCATION. 527 self-support, the school were to neglect to lay the foundation for that higher intellectual and spiritual life which constitutes humanity's full stature.* These words of Dr. Butler are full of truth and beauty. It is the soul of man that we should cultivate; the cultivation of the physical faculties is a means to this end. For, with its infinite possibilities, the soul is capable of endless development; and all farsighted education regards this as its goal. It is , then, from this standpoint, that systems of education and branches of study may best be judged. In such an educational scheme as this, there is room for all of the beautiful, the true, the good, and the useful^ (regarding utility in its broadest sense.) We may now proceed to consider the branch of study under discussion, from the first three standpoints; the discussion of utility being reserved for the next paper. It appears that no broader or more comprehensive basis of test needs to be established; for what essential element is not in- cluded in the four criteria named above? Is not the soul of man, with all his capabilities, best cultivated by a study of that which appeals most directly to his highest faculties? The study of the beautiful develops the aesthetic sense; the study of the good, the moral faculties; the study of the true, mental and spiritual . strength. Therefore, if we can prove that, in at least as high a sense as any other study, specific theology is beautiful, true, and good, we shall have established its equal value with other branches, as a means of soul and mind development. Is theology beautiful? Every system of religion, even the most revolting, has some element of beauty in it. Even these crude forms have given rise to hymns, poems, rhapsodies, and soul-philosophies, exhibiting sublimity, harmony, and beauty. It may well be asserted that no system of theology can be ultimately so repulsive and so repellant, as the total absence of religion. Degradation through false religion is only relative; degradation through the absence of religion, is absolute and inevitable. A few examples of the tendency even of false theologies to- the ward the beautiful may not be out of place. In literature, Zind-Avista of Persia, the Vedas of India, the Homeric poems of *Ibid. 528 IMPROVEMENT ERA. Greece, the myths and sagjas of Scandinavia, show the struggling of the human mind toward the high ideals even of idolatrous worship. In architecture, an Egyptian hall of Karnak, a Babylonian temple of Belus, a Greek Parthenon, and a Mohammedan Mosque of Omar, are a few of the many attestations of the tendency of the religious instinct toward the beautiful. The series could be extended almost indefinitely, but these examples must suffice. But if a false theology tends toward the beautiful, what shall be said of the wholly or partly true? Literature and history may both be appealed to, for an answer to this question. In literature, some of the highest productions owe their origin to religion. Not only has the spiritual feeling, inseparable from religion, produced some of the most elevated and elevating poems in the language, but theological discussion, so often considered dry and profitless, has been the source of some of the highest and noblest polemic prose. Among the former may be mentioned Milton's ''Paradise Lost," "Paradise Regained," and "Samson Agonistes;" the hymns of Montgomery, Heber, and others; (not to mention similar productions by some of our local writers); the poetico-musical masses, oratorios, and anthems of Beethoven, Mozart, Handel, Mendelssohn Haydn, and local composers; and here has been given only an index to the great list. But standing above all, the tree from whose roots have sprung, and from whose branches have been plucked all these, is theScripture, with its sublime poetry and inspired elevation. With the polemic prose of Luther, Melanchthon, Jeremy Taylor, and many others may be mentioned the works of Orson Spencer, the two Pratts, and others of a past generation, together with many other excellent writers of our own. In the field of natural theology, the production of noble prose has been very prolific. While some of it has been too purely metaphysical to be of great value, much of it has mingled just enough of metaphysics with the discussion of physical laws to combine all the benefits of the two lines of research. It is a well-attested pedagogical fact that the demands of mental development cannot be fully met by either the physical or the metaphysical alone; there must be a combination of the two in every well-arranged course of study. Therefore, the writings of Paley, McCosh,Bowen, Harris, Janet, Valentine, and a host of others who have developed the great THEOLOGY IN EDUCATION. 529 theme of natural theology, are of much value as a means of education. For in the fact that in them the mind is led to dwell in succession on the laws of physical nature and the laws of thought, is found one of the highest evidences of their value in mental discipline. And of a truth, nothing can be more beautiful than their thought-structure, "rising like an exaltation," and founded upon, and showing in its entire proportion, the faith-philosophy which encourages and rewards man's best efforts. The noble language, comparable to the rolling of the organ; the sublime ideas, lifting man out of the groveling depths, and placing him on the pinnacle of spiritual reason; and above all, the faith-developing influence exerted by the lofty theme — all combine to stamp these as among the most sublime of writings. Christian art and architecture are noted for sublime productions. The paintings of Raphael, Angeli, Leonardo da Vinci and a host of others, devoted almost exclusively to religious subjects, and the grand cathedrals, showing in every detail the combined beauties of nature and of art, present the very highest development in this direction. But why multiply instances? Surely that which has given inspiration to such productions as have been named, is worthy of being called beautiful. As to the truth of religion,'and therefore its power of developing the faculty of judgment and correct understanding, it may be said that there is a fundamentally true principle running through all systems of theology. Although, in those creeds which are not entirely true, errors in theology are mingled with this fundamental principle, yet their critical study is productive of at least as much mental discipline as the study of scientific truths and theories. But in our own religion, there is no admixture of error. The student who investigates it, knows that every step he takes is a safe one, every principle he masters is a true one, and that he will have no false theories to discard, no untruth to forget. He will not need to invent a theory, and build upon it an elaborate fabric of speculation, only to see this work of years tumble into ruin when the winds of critical truth beat upon it. The foundation is there —the fabric, not of speculation, but of safe reasoning, is built upon it— this may be made as elaborate and beautiful as one may wish, so long as it conforms to its foundation. 530 . IMPROVEMENT ERA. which is truth— and it will stand forever, a source of pure and perpetual delight to him who has reared it. It is no longer considered necessary that in order to be of value in mental discipline, a subject should consist of a mixture of truth and error. If a contrast is needed, there is a sufficient one between the truth within the system and the error without, and enough of this kind of mental discipline is secured in discriminating between the two. But the higher and more satisfactory discipline, secured by contemplating truth in all its bearings and relationships, can be gained where unadulter- ated truth is studied, and this is in the domain of true theology. Of the ethical nature of theology, and its power of appealing to the moral faculties, there can be no doubt. In the fact that religion is good, consists one of the strongest warrants for its existence. It cannot be denied that religion, even in its degraded forms, possesses elevating influences which pure irreligion is entirely unable to display. Ascending from these lower forms through the Christian sects to pure religion, as exemplified in the Gospel of Christ, one is able to scan the highest reaches of morality and goodness, both in theory and in practice. Religion has always exercised a benign influence on the world, and this influence has increased as the religion has approached the perfect one. Religion has been found necessary in social and political life; for without it, such life would be incapable of the high degree of development it has reached. So necessary did Plutarch regard the aid of religion, in the preservation of social order, that he wrote: "I am of opinion that a city might sooner be built without any ground to fix it on, than a commonwealth be constituted together without any religion or idea of the gods, or, being constituted, be preserved." And in our own day Guizot has said, "Belief in the supernatural is a fact natural. Unbelief in the supernatural begets materialism; materialism, socialism: socialism, anarchy; amid whose storms man will again get upon his knees and pray." Nor are these statements mere theories. A few historical instances are known where attempts were made to base the ethical and governmental idea on irreligion; but in each case disastrous results have followed. Anarchy has inevitably resulted, its storms forcing men to reinstate the discarded religion. The ethical idea, THEOLOGY IN EDUCATION. 531 based upon atheism, has been proved impracticable. The study of that which is in itself the root of all goodness, must, if properly pursued, result in the development of high morality. Hence, the third essential is filled by this branch. It is, therefore, found to be above all others, adapted to the development of the higher faculties of the mind. In the words of Dr. Butler, "Because it [spiritual insight] most fully represents the higher nature of man, it is man's highest possession, and those studies that directly appeal to it, and instruct it, are beyond compare the most valuable." Dr. Butler here pays a high but thoroughly deserved compliment to the class of studies at the head of which theology will always be found. Therefore, the contention of the opponents of denominational schools, that the study of theology is a waste of time, is not only unfounded — it is directly opposed to the truth. Theology, in some of its branches, may with profit be made an intrinsic element of the school curriculum; and those institutions where it is thus employed, possess an incalculable advantage, not only religiously, but educationally, over those from whose curricula it is omitted. It is safe to say that he who is fortunate enough to secure his training in the Church schools, not only wastes no time — he spends it to most excellent advantage — the study of theology. in So well is the value of religious study becoming recognized by educators, that general instruction in such branches is provided in a great number of undenominational schools in our country; and we may confidently expect an increase of this recognition of its value. I have before me the catalogue of one of the greatest uni- versities in America, and I am struck with the prominence given to religious instruction. And here, it would seem, the greatest motive for its adoption as a part of the curriculum, is a recognition of its value in mental discipline.