BT 590 .T5 T56 1916 Tipsword, Harrison Meredith, 1866- The pedagogics of Jesus - --Is S JG J ~ Tv / > THE PEDAGOGICS OF JESUS By Harrison Meredith Tips word, a.m., ph.d.,d.d. With an Introduction hy Cyrus J . Kephart, D. D. f LL. D. ^Libv". o-fT? el\c(lOUS Thought - . J CJ f y BOSTON: RICHARD G. BADGER TORONTO : THE COPP CLARK CO., LIMITED Copyright 1916, by Harrison Meredith Tipszuord All rights reserved Made in the United States of America. The Gorham Press, Boston , U. S. A. PREFACE Preparation for tlie work both of the teacher and preacher—the study of psychology and general pedagogy, and the Gospel of Jesus Christ—and the application of these principles, as teacher, principal of high school, super¬ intendent of city schools, county superintendent of schools, and college president, and the effort to apply the methods of Jesus in the Christian ministry led to a comparison of the personality, methods, and aim of the Great Teacher with the ideas taught by the authors of modern pedagogy and of psychology. This work, covering a number of years, gave the inspira¬ tion to write these chapters, though many of the ideas were first expressed in sermons and addresses on various occasions, and in articles contributed to several school magazines during the past few years. The effort to put them in the present form was begun only about a year ago. My purpose has been to prepare in convenient form a text-book of Christian pedagogics for students, teachers, and preachers, believing that no teacher has ever been truer to life than Jesus Christ; that no pedagogical material is more suggestive of right general principles to the teacher of any subject; and that a deeper appreciation of the teaching of Jesus, a fuller understanding of the Gospels, a richer experience, and a more efficient teaching and preaching will result from this comparative study—that is, the study of the personality of Jesus, finding expression hi IV PREFACE through a physical organism, his methods, and aim, as a teacher, in terms of modern pedagogics and psychology. If this little volume fills to any extent this mission, I shall be amply repaid for the effort. » Grateful acknowledgments are made to Bishop Cyrus J. Kephart, D. D., LL. D., who read the manuscript, made some helpful suggestions, and wrote an introduction. H. M. T. CONTENTS CHAPTER PAGE Part I. Jesus Himself as Teacher 1. The Physical Fitness of Jesus. 15 Humanity of Jesus—Normal Infant, Youth, and Man—Teaching of Gospel—Physical In¬ fluences, Inheritance—Physical Environment —His Home Life—Spiritual Life—Relation of Physical and Spiritual—Long Training for Work—Severe Test—Physical Education— Beauty and Power in His Life. 2 . The Intellectual Fitness of Jesus. 23 Human Possibilities and Limitations—Evi- dence of Gospel—Significant Teaching— Thinks in Terms of Human Experience—His Attitude toward Education—Christian Edu¬ cation, the Mission of Jesus—Normal De¬ velopment of Jesus—Unconscious Reaction— Conscious and Voluntary Reaction—The Inheritance of Jesus—His Environment—The Home Life, Mary—Joseph—The Five Broth¬ ers—Religious Customs—Instructions in the Home—Social Environment—Natural En^ vironment—True Test—Meeting Criticism of Enemies—Convincing of Error—The Su- v VI CONTENTS preme Test of Fitness—Jesus, Human and Divine. 3, The Ethical Fitness of Jesus. Meaning of Ethics—Relation of Teacher and Principles—Relation of Teacher’s Words and Acts—Purpose of this Discussion—More Spe¬ cific Purpose—Egoistic Ethics of Jesus—Duty of Self-Preservation of Body—Fitness of Jesus to teach this Duty—Conscious Effort to Pre¬ serve His Body—Duty of Self-Preservation of Higher Life—Spiritual Fitness of Jesus to Teach this Duty—Effect of His Life on Others— His Words and Acts in Harmony—His Atti¬ tude Toward the Father—His Life in Tempta¬ tion—Duty of Self-Care of Body and Spirit— His Teaching—Ascetic Ideals Denomiced— Seeming Discrepancies—Sanctity of the Body —Salvation by Service Implies Duty of Car¬ ing for Body—His Fitness of Body Shown— Duty of Care of Soul—Effects to be Realized by Self-Activity—Obedience and Spiritual Fitness of Jesus—Social or Altruistic Fitness of Jesus—Man’s Test of Man—Conclusions— The Nature of His Kingdom—The Character of the Citizens—Theistic Ethics of Jesus— The Theistic Fitness of Jesus—Some Evidences of Theistic Fitness. 40 4. The Professional Fitness of Jesus. 63 General Meaning—Two Lines of Qualifica- CONTENTS VII tions—Teachers both Born and Made—The Three Lines of Professional Fitness of the Teachers—Professional Fitness of Jesus, a Psychologist—The Best Test of Psychological Fitness—Jesus Stands this Test—Effects in the Thought Life of Individuals—Effects in the Emotional Life—Aesthetic, Social, and Religious Emotion—Testimony of Recent Psychologists—Effects in Volitional Life— Illustration—The Best Test—Special Sub¬ jects of Jesus—Morality and Religion—Re¬ lated Subjects—Stimuli Related to the Learn¬ er—The Truth Itself the Best Test—Method of Jesus, Viewpoint—First Principle—Second Principle—Third Principle—Fourth Prin¬ ciple—Fifth Principle—Sixth Principle— Seventh Principle. Part 2 . The Methods of Jesus 5. The Objective or Illustrative Method. Objective Method Distinguished from Object Lessons—Objective Teaching and Illustration Harmonized—Jesus Objectified Spiritual Truth —Jesus’ Use of Current Events—Parable of the Marriage Feast—Method of Establishing the Kingdom—Opposition but Perfection of the Kingdom—Growth—The Value of Truth —The Beauty of Truth—The Triumph of Truth—Blindness of the Pharisees to Truth— Saving Power of the Truth—Jesus the Way 77 VIII CONTENTS of Life—Jesus the Life-Giver—Universal Love Seeking—Jesus a Physician of the Soul— Pleases the Father—Ministers to the Sick— Jesus the Cornerstone—Other Life Relations— Universal Experience of Hunger—Jesus the Bread of Spiritual Life—The Vine—Jesus is the True Vine—The Law of Love—Parallels in Inorganic Nature—Metaphor of Salt— Metaphor of Light. 6. The Analytic-Synthetic Method. The Meaning of the Subject—Method in Religious Education—Jesus’ Point of Depart¬ ure—The Ideas of the Kingdom—Jesus does not Define it but Analyzes and Synthesizes Sense—Announcement of its Coming—Con¬ ditions for Membership—Intellectual Birth— Emotional Correction—Volitional Correction —Universality of the Call of the Kingdom— Progress of the Kingdom—The Christian Family—The Christian Church. 7. The Inductive-Deductive Method. Meaning of Subject Induction—Deduction— Complete Method—Method of Jesus—All Comprehended in the Law of Love—The Beatitudes—Social Characteristics—Sympa¬ thy—Laws of Love and Other Sayings—A Paradox—Receiving Conditioned by Giving— Law of Habit and Inhibition—The Law of Sacrifice—Self-Sacrifice—General Conclusions. CONTENTS IX 8. The Method of Suggestion. 115 Meaning—Wide Application in Life and Teach¬ ing of Jesus—Suggestion of Beneficent Action —Classes of His Miracles—Nature Miracle Study—Miracle of Physical Healing Study— Miracle of Mind Healing Study—Spiritual Miracles—Suggestion of Life in Personality— Suggestion of Life in Attitude—Suggestion of Artificial Language—Figures of Speech— Suggestion of Words—Diminutives. 9. The Socratic or Catechetic Method. 129 Meaning of Subject—Application by Jesus— Knowledge of Himself—Knowledge, Father’s Interest in Man—Father’s Interest Compared to Earthly Parent—Knowledge, Law of Ser¬ vice—Sensibilities, Love to Enemies—Service to His Flock—His Father’s Will—Message to Mary—Saul’s Conversion—Reason—Judg¬ ing Others—False Accusation—Doubt—Little Faith Again—Judgment—Facts and Conclu¬ sions—a Hard Test. 10. Method of Discipline. 143 Viewpoint—Foundation Principles First—Step —Co-operative Self-Activity—Interest and Self-Activity—The Case System—After First Step, What—Genuineness—Self-Control Self- Denial—Self-Giving—Sympathy—Patience— Forgiveness—Compassion—Love—The Tree and Fruit, or the Individual and Service— X CONTENTS Judgment—Final Victory—The Church— Relation to the Kingdom—Nature of the Church—The Function of the Church— Principles of Government. Part 3. The Aim of Jesus 11. Salvation by Education. 160 General Meaning—Limited Meaning—The Personalities—God Knows Man—God Made Man Capable of Development—The Eye— The Ear—The Development of these Organs— The Brain—The Soul—The Divine Plan—The Divine Side. Teaching, Learning, Education —Jesus Teaching—Telling—Teaching—Train¬ ing—Training by Action—What He Taught— The Teaching of His Death—The Meaning of His Death to the Disciples and the World— The Holy Spirit as Teacher of Things of Christ —The Holy Spirit Preparing for and Con¬ firming Christ’s Teaching—Unity of the Tri¬ une God in Education and Salvation—The Learner’s Side—Reaction—Thinking and Knowing—Sensibility or Feeling—The Will. 12. Salvation by Nurture. 181 General Statement—Periods and Character¬ istics—Nature and Need, Physical—Nature and Need, Intellectual and Religious—Froe- bel—Definitions of Education—Responsibility —Peter’s Testimony, Butler, Cecil—Paul’s CONTENTS XI Testimony—Christ’s Teaching—A Law of Life—Seed and Fruit—His Attitude and Statements. 13. Salvation by Suffering. 198 The Meaning—Normal and Abnormal Suffer¬ ing—Periods, Changes, Causes—The Period of Adolescence—The Pain of Inhibition and Reconstruction—All Pain a Result of Sin— The Pain of the Sense of Sin and Incomplete¬ ness — Conversion — Experiences F olio wing Conversion During Adolescence—Normal Ex¬ periences during Adult Life—Sanctification— Necessity for His Suffering and Death—Ex¬ tent of His Suffering—Power of His Suffering and Death—Fellowship with Him in Suffering —Paul’s Testimony—Christ’s Words and Final Evidence. 14. Salvation by Service.219 The Meaning—Unity of All Being—Energized Matter and Change—Organized and Vitalized Matter—Intellect, Moral Being, and Spiritual Life—Unity and Service—Heavens, Earth, and Ocean—Smaller Wholes—Mineral and Vegetable Kingdoms—Animal and Vegetable Kingdoms—Kingdom of Lower Animals—A Community of Sponges—The Aim of the Di¬ vine for the Human and the Means for its Accomplishment—The Spiritual Kingdom— Completion of the Kingdom and Aim—The XII CONTENTS Kingdom an Organism—Relation, Service, and Life—Relationships in the Kingdom— Dynamics of the Kingdom—Extent and Char¬ acter of the Kingdom—Aim in the Kingdom— Means and Method—What is Spirit, or Per¬ sonality—Relation of Material and Spiritual —Personality and the Body—Social Service a Need of Man’s Nature—Relation between Individual and Social Regeneration—Religion is Relation and Mutual Service—What Living Faith Does—Destructive Disobedience— Death Ministers to Life—Inhibition by Dis¬ use—Social and Religious Faculties Require Expression—The Supreme Sacrifice and Ser¬ vice. 15. Salvation by Faith. General Statement—Instinctive Faith—In¬ tellectual Element of Faith—Emotional Ele¬ ment of Faith—Love and Trust—Volitional Element of Faith—The Ideal of Christian Faith—Function of Faith—Testimony of Paul —Jesus’ Teaching—The Ideal and End of Faith—Faith a Means to the End—Faith is Relative. 23 5 INTRODUCTION “Never man spake like this man.” It might be difficult to determine just what it was in the teaching of Jesus that so entranced the group of officers from the temple guard that they forgot their mission, and returned to those who sent them with the excuse, “We never heard a teacher like him before.” It may have been his winsome voice. It may have been the beauty of his diction. It may have been the simplicity and clearness of his style. It may have been the artlessness of his delivery. It may have been the depth and comprehensiveness of his meaning. It was probably all and much more than all of these. As today we study the fragmentary record of his teach¬ ing, in the boat upon the sea; upon the mountain slope; along the highway; or in the temple ground and old Jerusa¬ lem, we too discover, as did Nicodemus, that he was a teacher,—the Master Teacher of the ages. What is more appropriate than that, while we study the truth he taught, we should study also the qualifications, the methods, and the aim of the teacher, that we may learn from the divinest source the conditions of successful teaching? ’Tis true he taught centuries ago, amid conditions very different from those of today; a people, in customs, habits, and conceptions, very different from the people of today; XIII XIV INTRODUCTION at places and at times peculiar to his era; and yet, the principles employed in his work remain the same through all time; and hence they are pre-eminently worthy of care¬ ful analysis, and presentation, with a view to their practical application under present conditions. His methods were especially adapted to the conditions and circumstances under which he lived and taught. But they cover and illustrate a vast scope of the field of pedagogy, and are so natural and true to life, that they may be studied to the greatest advantage with a view to their direct applica¬ tion by every teacher, whether in religious or secular departments of effort. The qualifications of Jesus for the work of teaching were peculiarly his own, and in many respects were beyond the privilege or ability of any other to acquire. This, however, is not wholly the case; and even where it is, as it relates to the completeness of his qualification, yet the analysis and careful presentation of his fitness, however diversified and complete, seems to point the direction and outline the character of qualification to be sought by every one who would attain to real efficiency in teaching. It is evident, therefore, that the author of this text has rendered to teachers everywhere, whether in the ministry, in the Sunday school, or in the more distinctly professional ranks generally, a service of real value by his careful analytic and synthetic presentation of the work of Jesus as a teacher. Himself well qualified by years of success¬ ful work as a teacher, he has surveyed a new field,—a field exceedingly rich in valuable pedagogical material, and has given the reading world the benefit of his careful investigation. INTRODUCTION xv The field is new, not in the sense that it has not hereto¬ fore been open to investigation, but in that no other writer has attempted survey for the particular purpose, and to the extent that Dr. Tipsword has. For this in itself he deserves great credit, while for his full and clear setting forth of the subject, he is entitled to the gratitude of all. It is to be hoped also that full analysis of the person and work of Jesus will lead to a more general, more ex¬ tensive, and more devotional study of the character, life, and purpose of the “teacher sent from God,” and that as a further result, Dr. Tipsword or some other will bless the world with a graded series of texts for systematic, consecutive instruction in living the Christ life. To the teaching profession generally, to the ministry of the gospel, and to the reading world at large, I most gladly and heartily commend “The Pedagogics of Jesus.” Cyrus J. Kepiiart. PART ONE Jesus Himself as Teacher % THE PEDAGOGICS OF JESUS CHAPTER I The Physical Fitness of Jesus S u j? s a u n s lty That Jesus was as truly human as he was divine is nowhere more evident than in the facts in reference to his physical organism. He was truly God incarnate. “And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten from the Father), full of grace and truth” (John 1:14). He was to be the medium for the expression of the truth which he was to reveal. The original for “ Word” is logos which carries the double significance of medium and truth; therefore, Jesus is not only the medium for making known the truth but he is also the truth to be made known. Jesus was a real human being, “the life which he lived on earth was a veritable human life. ” The Christ of the Gospels is bone of our bone, flesh of our flesh, mind of our mind, heart of our heart.” “Yes, my beloved to my sight Shows a sweet mixture, red and white; All human beauties, all Divine, In my beloved meet and shine.” Normal infant, youth and man Jesus was a normal infant, youth, and man. He was born of the virgin, Mary, and grew into physical manhood. The laws of physical life and growth were no less operative for him than for 15 16 PEDAGOGICS OF JESUS other human beings. It was necessary for him to obey the hygienic laws to preserve his health the same as for other individuals. And it required conscious attention and effort to develop his body for the strain of his life- work, the same as for other teachers, to make it a harmo¬ nious medium through which his intellectual and spiritual life could find expression, or to make it a fit medium, through which, by light or sight, God could be made known to man. Reaction to food, natural environment —sunlight, air, the beauties of nature—the sympathetic influences of his mind and heart, and the power of his spiritual environment were all essential to the develop¬ ment of his body into the strength and beauty of normal manhood. His physical organism would have responded to negative stimuli—darkness, narcotics, anger, etc.— resulting in an abnormal development, disease and death, the same as others, clothed in humanity. Sleep and rest were essential to the repair of his body and physical lon¬ gevity. He lived and grew physically by dying, by waste and repair. His physical development was gradual and normal. “The bird that soars on highest wing, Builds on the ground her lowly nest; And she that doth most sweetly sing, Sings in the shade when all things rest: In lark and nightingale we see What honor hath humility!” o^Gospei As to the physical preparation of Jesus for the work of teaching, the Gospels, though brief, are very suggestive, and studied in connection with THE PHYSICAL FITNESS OF JESUS 17 his life of action, the evidence is conclusive that he became the Great Teacher of humanity through response to the stimuli of natural and divine influences for the develop¬ ment of all sides of his being—physical and spiritual. The Gospels assure us that he, like other babes, was born helpless, for Mary, his mother, 44 wrapped him in swaddling clothes, and laid him in a manger” (Luke 2:7), and he advanced in wisdom and stature, and in favor with God and men” (v. 52). He was wholly dependent in infancy and childhood for the protection of his delicate organs and the preservation of his life against the rough elements of nature and his human enemies, as is evidenced on vari¬ ous occasions by Mary and Joseph in their efforts to shield him. For instance, when they took the child and fled by night into Egypt to escape the treachery of King Herod (Matt. 2:13-14). The evidence is clear that the child, Jesus, grew in stature, strength, and gracefulness into the beauty and power of perfected manhood in re¬ sponse to the laws of life and growth. Physical What were some of the influences under inheritance - which lie lived and which gave him the physi¬ cal training and education, which was neces¬ sary to make his body the wonderful medium of expression that it was? The first and one of the most essential requi¬ sites for the development of a healthy, strong, and beauti¬ ful body is these characteristics in the ancestry; for much of the physical is inherited. It is a characteristic fact that “Blood tells.” If we expect a good yield of grain, we must, first of all, plant good seed. If we w 7 ant a beauti¬ ful rose, we must not set a wild bush, but a domesticated one. In this, as in other respects, God had been training 18 PEDAGOGICS OF JESUS and developing men for the coming of Christ to the world in human flesh. His physical tendency had been modified by the best in the life of the race. His physical inheritance was favorable to the development of a great humanity, the best that thousands of years of preparation could give: “the root and offspring of David” (Rev. 22:16). The progenitors of Jesus who preceded David produced in him the nearest resemblance to the ideal humanity of any Old Testament character. “His oneness with his people; his uniting, in his kingly office, the gentleness of a shepherd with the might of a warrior—the lion and the lamb; his covenant relation to God, as king of Israel; the incidents of his life,—first, the man of sorrows, then crowned with glory and honour; the intense glow of his loving heart; and last, not least, his singular trust, love and reverence for God, make him a more complete type of Christ than any other Old Testament worthy.” To say nothing about the influence of his religious nature, his bravery as a warrior, love of music, out-door shepherd life, bright, hopeful disposition, and the consequent peace and joy, which filled his life—all tended to the production unconsciously seeking natural expression, in harmony with his voluntary efforts, must have brought his body in obedience to the behests of the will to a remarkable degree. We have every reason to believe that the purpose of per¬ fected physical manhood was accomplished and that his divinity found consistent expression through his personal appearance. “His tongue was formed to music; And his hand was armed with skill, THE PHYSICAL FITNESS OF JESUS 19 His face was the mould of beauty, And his heart the throne of will.” for n work aming The wonderful power of physical endurance of Jesus, revealed by what he did and suffered during the latter years of his earthly career, in the per¬ formance of his duties, as a devoted, earnest teacher of divine truth, was the result of thirty years of preparation and gradual development of his physical powers. The necessity of this may account in part for the delay in his entering upon his public duties for the fulfillment of his mission in the world. For only a mature and well de¬ veloped physical organism could endure three and a half years of continual strain, privation and suffering, such as that through which Jesus passed, retaining all the while the vigor of body which is essential to clear, pure and powerful thinking which Jesus manifested to the end. Severe test The physical experiences of Jesus were the experiences of essential humanity—that is, of man without sin, for he was tempted in all points, yet without sin (Heb. 4:15). His life was the ideal human life—the expression of man’s highest possibility of salva¬ tion by obedience and suffering. A few of his own ex¬ pressions suggest the reality of the temptation and priva¬ tion which he had to endure. When a certain scribe said to him, “Lord, I will follow Thee whithersoever Thou goest” (Matt. 8:18), Jesus answering him, said, “The foxes have holes, and the birds of the heaven have nests; but the Son of Man hath not where to lay his head” (vs. 19, 20). This was equivalent to saying, “You are not accustomed to the kind of life that I five; even the foxes PEDAGOGICS OF JESUS 20 and the birds are better protected against the storm and better provided with places of rest than I; you may not be strong enough to go with me, nor willing when you know the sacrifice required.” Another incident related by Matthew, perhaps, places his physical humanity in clearer light than any other narrative of scripture. It is that in reference to the temptation and his faithfulness in the wilderness, when the devil in a number of efforts ap¬ pealed to all sides of his humanity. The first of these attacks was an appeal to his physical life—to his appetite and to his sense of the necessity for food, in the pertinent direction, “Command that these stones become bread” (4:3). The reply of Jesus, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God,” reveals how completely his body was under subjection to his will and how well fitted he was to do his work. Here is manifest the highest possibilities of human¬ ity, of the unity of human powers in harmony with the divine ideal. In Gethsemane, before the betrayal, he said, “My soul is exceeding sorrowful, even unto death” (Matt. 26:33). Then he prayed, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done” (v. 39). And again, he said, “The Son of Man is betrayed into the hands of sinners” (v. 45). And on the cross, he said, “I thirst” (John 19:28). These words, his physical expression of blood drops, and tears, reveal his sensitiveness to pain and the extreme suffering of body and mind that he endured, and his attitude toward it. THE PHYSICAL FITNESS OF JESUS 21 “Barbarous people! cruel priests! How they stood round like savage beasts; Like lions gaping to devour, When God had left him in their power. They wound his head, his hands, his feet, Till streams of blood each other meet; By lot his garments they divide, And mock the pangs in which he died. ” Jesus was authority on all subjects which he taught, either by precept or example. He teacher for all mankind, worthy to be imitated in all his work of education. His attitude toward physical education is made clear, and his knowledge of physical humanity demonstrated by his work of healing. He taught that a clean, healthy body is essential to a clear conception of spiritual truth and to the development of a pure and healthy heart by his acts of cleansing, restoring, healing before offering to those who called upon him, the greater blessing of eternal life. In this, he again throws light on what he recognized as physical fitness in himself. Sternberg said, “I often tell my pupils to ‘play any way you mean to, only play some way and be sure that it is the way you mean to play.’ ” Jesus played his part in life the way he meant to play it, and that was the way the Father intended him to play it. In his life there was no wasted energy. He conserved all his physical resources, directing all his energy in the best way for the accomplish¬ ment of the end sought, his resurrection, glorification, and the possibility for men of physical and spiritual victory over death. Physical education was the 22 PEDAGOGICS OF JESUS power^nms What a charm there must have been in the llfe personal appearance of Jesus! What majesty in his bearing, what kindness in his look, what light in his eye, what sweetness in his voice! He was truly the brightness of the Father’s glory. “Behold the man!—Are these the gracious eyes Whose beams could kindle life among the dead? Is this the awful and majestic head Of him, the Lord Almighty, and all-wise? Are these the hands that stretched abroad the skies, And earth with verdure, heaven with stars o’er- spread? Are these the feet that on the waves could tread, And calm the rage when wildest tempests rise? Ah, me! all wounded and disfigured now! These eyes—the joy of heaven—eclipsed in night; Torn, bleeding, pale these hands, these feet, this brow. I weep for love, grief, rapture, at the sight. My Lord! my God!—For me, for me didst thou In shame, reproach, and suffering, thus delight!” r CHAPTER II The Intellectual Fit?iess of Jesus Evidence of Gospel SiiSe? and*’ That the mind of Jesus was characterized by human possibilities and human limitations, that the maturity and strength of his intel¬ lectual power depended upon self-activity in response to natural and divine stimuli, is made known by the Gospel, by the teaching and acts of Jesus himself. Luke makes two statements, varying only slightly, which throw light on this question. The first, “And the child grew, and waxed strong, filled with wisdom: and the grace of God was upon him” (Luke 2:40), is rendered by Campbell to read, “And the child grew and acquired strength of mind, being filled with wisdom, and adorned with a divine gracefulness.” And the second, “And Jesus advanced in wisdom and stature, and in favor with God and man” (Luke 2:52), is inter¬ preted by Campbell to mean, “And Jesus advanced in wisdom and stature, and in power with God and man.” Significant The significant facts of this scripture, in teaching this connection, are that a time of mental preparation was necessary for him before entering upon his work of teaching; that his mental preparation, like other human beings, was in harmony with his laws of life and growth, consisting of reaction to proper stimuli, re¬ sulting in normal growth and power (“and the child grew and acquired strength of mind” and “advanced . . . 23 24 PEDAGOGICS OF JESUS in favor with God and man”); and that the essential gracefulness and favor or power with God and men de¬ pended upon this period of preparation and development (“and adorned with a divine gracefulness” and “advanced . . . in favor with God and man”). The meaning of the processes here suggested in the mental experiences of the “Son of Man” and the results described are clear, for they are in harmony with the psychic experiences and the methods employed in reaching similar ends in modern education. “A people is but the attempt of many To rise to the complete life of one; And those who live as models for the mass Are singly of more value than them all.” terms o^human Jesus would not have asked his disciples to experience model after him, if he had not been thinking and living in terms and the fact of human experience and human possibility. His life means more to us, as an expression of love, because he was “touched with the feeling of our infirmities,” and because he was able to live the human life without sin, as an example of our possibility by faith in him. That his intellectual power was limited, that success in the fulfillment of his mission, depended upon obedience to the Father and the development of his faculties, and that he was living the intellectual life of humanity, as an example for all men to follow, are made known by his own words and acts. Sward^educa- His knowledge of his intellectual limitation and his desire for knowledge and develop- THE INTELLECTUAL FITNESS OF JESUS 25 ment is evident in his attitude toward education, as ex¬ pressed in numerous ways, for instance, when only twelve years of age, he went before the great teachers of the age, the doctors and lawyers, and asked them questions con¬ cerning the law of God. His sense of limited knowledge is expressed in his answer to the question in reference to his second coming, when he said, “of that day or that hour knoweth no one, not even the angels in heaven, neither the Son, but the Father” (Mark 18:32). Christian edu- To be able to think truly, clearly, and mission 1 of powerfully, and that in the presence of one’s Jesus enemies, out of a pure and clear human intel¬ lect, is, from the human side, the work of Christian educa¬ tion and salvation, for the noblest action and the sublimest feeling depend upon the ability to discern the right rela¬ tions and interrelations of the material and the immaterial, of the human and the divine. It was the mission of Jesus to demonstrate, as a man, the possibility of accomplishing this feat by living the ideal intellectual life of humanity, as a babe, youth and man. He taught as a man, but his thoughts were divine. He felt and willed as a man, but his feelings and decisions were divine. His Godly thoughts led to divine actions, heavenly joys and sorrows. Normal de- The intellectual life of Jesus, as a babe, jesu P s ment ° f differed with his life, as a youth, and his life, as a youth, differed with his life, as a man. However, this difference was only that realized by educa¬ tion, for the infant mind was the possibility, in embryo, of the mind of the youth and the man. In that uncon¬ scious existence of the Christ child in the manger of Bethlehem were all the future possibilities of the world’s 26 PEDAGOGICS OF JESUS redeemer. The direction of the flow of consciousness which his immaterial powers would take was yet to be seen, and to be determined by self-activity and external influences; for temptation was not real, if it were im¬ possible to yield to it. unconscious Though tendencies to reaction in a certain way are transmitted, yet intellectual ability or education is not inherited; therefore, every infant be¬ gins adjustment and development by unconscious and purposeless, reflex, and automatic activity. These in¬ stinctive and unconscious reactions prepare the infant for conscious reaction to the wider environment and for intelligent adjustment by experiences. All the facts, reported, in relation to the infancy of Jesus, as well as these life principles, lend proof to the fact that Jesus passed through this unconscious stage of reaction to his environment, leading up to the place where voluntary attention was given and where conscious reaction began to fit him intellectually for his life-work. “ 0 heavens! how awful is the might of souls And what they do within themselves while yet The yoke of earth is new to them, the world Nothing but a wild field where they are sown.” voluntary* r e- d Drawn by native instinct and a dawning acti °n sense of need, his young life became conscious to the heart-throbs about him, and the struggle for mastery is his own. In the re-discovery of the novel world about him is his interest and delight, as well as the possibility of fitness for making known the truth of God. THE INTELLECTUAL FITNESS OF JESUS 27 It is true that prior to this time his activities or responses to external stimuli have been due to inborn powers of adjustment, and it is also true that inheritance has con¬ tributed its share to the direction of his future activities; but, in a large sense, all education is self-education; that is, self-development in any direction is largely the result of right or wrong, conscious and voluntary reaction to ex¬ isting influences, and the modification of environment, so far as possible, to meet one’s ideals and needs. Jesus had this responsibility to meet, else he would not represent to the Father a perfect humanity, the hope of the in¬ dividual for salvation. ‘‘My soul hath had its conflicts With mighty hosts of sin; And the deadly foes without me, And the deadlier foes within. But I saw those legions flee, And my soul found victory, When I trusted in the merit Of the Man of Galilee.” of h jesu S entanc8 The significance of the inheritance of Jesus is suggested by the events which preceded his coming. Man was created without sin and placed under favorable conditions for development and happiness, and, after the fall, God continued the work of reconstruc¬ tion—as it had been destined he would—for his redemp¬ tion. This must be a work of education, atonement, and rebirth. God talked to Noah, Enoch, and others, the noblest and best of the race, and through them, and 28 PEDAGOGICS OF JESUS through nature, sought to educate man and bring him back to himself; but the mankind, for the most part, con¬ tinued to grow more and more wicked, and, at the tower of Babel, turned from him to go their own way. From among them (this people) God called Abraham to go out from his people through whom he proposed to raise up a nation (people) for the accomplishment of his purpose, and Abraham obeyed. After years of prepara¬ tion, Moses, a highly educated man, was selected from this nation of Israel to give to man the first revelation of God by means of the written law, that his nature and will might more widely and fully be made known. Then by the great teachers of the nation, whom he raised up, the prophets, priests, and kings, he sought the accomplishment of the same purpose,—the gradual revelation of his power, holiness and beneficence. By all these means, he sought to develop enough mind and heart in his people to com¬ prehend the deeper revelation of his love. When the time came, when there would be sufficient mind and heart in the spiritual environment to interpret the meaning and make his life possible, God sent Jesus to the world—the deepest expression of his love. So it required hundreds of years of training and development of his ancestry to give us the “ Son of Man. ” This long process is significant of the slow results of development by inheritance, and is suggestive of the deeper meaning of environment and personal effort. His environ- As to his environment, the home life—the character of the different members of the family, especially the mother and foster father; the social and religious customs of the national life—the character THE INTELLECTUAL FITNESS OF JESUS 29 of nurture in the home, the temple, and synagogue; and his natural environment are the primary influences to be considered. The home life The Gospel of Luke gives us the best —Mary picture of the life of Mary, the mother of Jesus, though, for the most part, it is only suggestive in statement in the facts connected with the annunciation,— her meeting the angel (1:28-38), her going to see Elizabeth (39-40), and by preserving the sayings of Mary herself, especially her “song” (40-55). These passages indicate the strength and beauty of her mind and heart. “But when she saw him, she was greatly troubled at the saying, and cast in her mind what manner of salutation this might be” (29). That the word here rendered “troubled” does not imply lack of courage but only agitation of mind, which suggests power of reflection and understanding, characteristic of the educated, is confirmed by another statement, where it is said, in reference to another event, that she “kept all these things, and pondered them in her heart” (2:19). These statements represent her as being thoughtful and reflective. And by her determination to test the information received from the angel in her decision to see Elizabeth (1:39), she represented herself as active and prudent. And, again, the song, “which may have been written while in the home of Elizabeth,” and which Luke may have collected with other historical documents, is evidence that she was familiar with Old Testament scripture, and that she possessed a liberal education, in harmony with her kingly ancestry, for it implies an accom¬ plishment not enjoyed by the women of oriental peoples to any great extent. 30 PEDAGOGICS OF JESUS Joseph Joseph, the foster father of Jesus, was a just, wise, and considerate man, who was at least well informed in the scripture and educated for a trade. That he was familiar with the scripture is implied in the reference of the angel to the prophecy concerning the birth of Jesus to assure him of the faithfulness of Mary (Matt. 1:23). That he was discreet, wise and just was also shown by the facts in this connection. And, if Jesus drew his lessons in reference to earthly parents from the impressions received from his home life, we must conclude that Joseph was loving and tender in his relations with his children; for instance, Jesus says, “Or what man is there of you who if his son shall ask him for a loaf, will give him a stone?” And, “If ye then, being evil, know how to give good gifts unto your children, how much more, shall your Father which is in heaven give good things to them that ask him?” (Matt. 7:9, 11). Kemp says, “Unlike many oriental fathers, he apparently took his children, and especially his eldest son, Jesus, into his confidence, and thus established that relation of fraternal comradeship which is so prominent in Jesus’ teachings.” v The five And the five brothers of Jesus, under the brothers same intelligent parental love and influence as Jesus, in the home life, must have afforded Jesus oppor¬ tunity for studying the growth of the human soul at different stages of development, and for observing the exercise of their faculties in their relations with each other. He may thus have been impressed with the innocence of childhood and the awakening of sinful passions with dawning manhood, developing the deep insight into the THE INTELLECTUAL FITNESS OF JESUS 31 abnormal human nature, which he so aptly employed in the illustration of the deepest spiritual truth and necessity of regeneration or of return of childhood, when he said, “Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven” (Matt. 18:3). Religious The religious customs of the Jews, in har¬ mony with the ceremonial law, which were to be everywhere observed in the home, as well as in the temple worship at Jerusalem and the Sabbath worship in the synagogues in all the towns, were conducive to moral and religious development and also to intellectual power. Much attention was given to the reading and interpreta¬ tion of the Old Testament scripture, especially to the Serna, Israel’s religious creed; and prayers w r ere offered to God every day before each meal. The religious at¬ mosphere in which Jesus lived at home must have been to him what sunshine, pure air, and gentle showers are to the tender plant. instruction in No other oriental nation furnished as good educational opportunities as the Hebrew na¬ tion did. No other of these nations offered any chance for women or girls to rise by personal effort beyond their station in life, which had been fixed by accident of birth, and even the Jews w r ere tardy in the recognition of their rights. Among the Jews, education began in the home. The first teacher of the young Hebrew was his mother, who gave the first lessons to their children at the age of five years. She taught them the Bible and the Talmud. This instruction was supplemented by the great teachers of Judaism in the temple at Jerusalem. After the return 32 PEDAGOGICS OF JESUS of Ezra, about 458 B. C., synagogues were established in all the towns, where the law was taught by these teachers on Sabbaths. From about the year 200 B. C., minor officers began to teach the children in the synagogues during the week, and, after the Maccabean revolt, 167 B. C., schools became general, where reading, writing and arithmetic were taught to all. These facts are suggestive of some of the educational advantages of Jesus. In all his work of educational preparation, he must have received much inspiration and help from his mother, who seems to have received more than common education herself. Reaction to this home environment must have been a large influence in making him a normal and yet an extra¬ ordinary youth and man. Social environ- The influences in the social environment of Jesus to which he reacted, no doubt, contrib¬ uted largely in fitting him intellectually for the work of his distinctive social teaching, made known by the Gospels. The social experience of Jesus in the home, and the church has been implied in much of what has been said in relation to his home life. The Old Testament scripture, with which Jesus became so familiar, is sociological in much of its teaching, recognizing and emphasizing, more than any other doctrine of the time, right human relations and the responsibilities of men to God, and to each other, as individual members of the nation, which Jesus inter¬ preted and extended to the race in terms of the Father¬ hood of God and the brotherhood of man. This was a primary teaching and to be a controlling principle in the spiritual kingdom which he came to establish. Thus Jesus gave recognition to the social teaching of Old Testa- THE INTELLECTUAL FITNESS OF JESUS 33 ment scripture in his implications of the ideal state and in the building of his church and the deeper motive to realize an ideal spiritual kingdom by the salvation of individuals. The Old Testament was the teacher of national religious and social ideas which prepared for the social religion of Christ. The social experiences of Jesus during the period of his preparation were influenced by the highest ideals of individual relationships in the home, church, and national life of the time, upon which he builded and de¬ veloped the conception of the modern State, the Christian home, the Christian church, and the Kingdom of God. This was the background for the teachings of Jesus, which would lead men to “seek God on the line of the social rela¬ tionships and social ties,” which turn the hearts of fathers and children to each other, and which raise women to their true relation to the home and to society, and which, in general, make the strong the rightful protectors of the weak. This social environment of Jesus anticipated to some degree the universal world relations to be builded upon the character of masculine strength and feminine tenderness, at once the distinction of Jesus, and the con¬ trast with the common oriental ideals. While serving as a foundation upon which to build, in that it embodied the highest ideal of human friendship in the experience of men, it also illustrated the effects of human selfishness, of which Jesus made use to force upon the reason, the truth of his higher ideal of love to God and love to men. Emerson said, “Our chief want in life is somebody who shall make us do what we can. This is the service of a friend; with him we are easily great. How he flings wide the doors of 34 PEDAGOGICS OF JESUS existence! What an understanding we have! How few words are needed! It is the only real society/’ Natural envi- The influence of nature on the intellect has ronment been discussed by scientists, philosophers, painters, and poets, and the facts have found expression in the lives of all who have come in close touch with it and have properly reacted to it, and no one furnishes a better demonstration of its influence than Christ Jesus. How much he was influenced by it appears in the large use which he makes of nature in the illustration of spiritual truth. The poet caught the inspiration of the influence of nature’s voices and expressed his interpretation in the following significant and impressive lines. “To him who in the love of nature holds Communion with her visible forms, she speaks A various language; for his gayer hours She has a voice of gladness, and a smile And eloquence of beauty, and she glides Into his darker musings, with a mild And healing sympathy, that steals away Their sharpness, ere he is aware. When thoughts Of the last bitter hour come like a blight Over thy spirit, and sad images Of the stern agony, atid shroud, and pall, And breathless darkness, and the narrow house, Make thee to shudder, and grow sick at heart:— Go forth, under the open sky, and list To Nature’s teachings, while from all round— Earth and her waters, and the depths of air— Comes a still voice.” THE INTELLECTUAL FITNESS OF JESUS 35 True test While inherited tendencies, and advantages for development in his environment, are sug¬ gestive of his preparation, yet the true test of fitness is to be found in his ability to meet the objections of opposers, convince of error, lead to acceptance of the truth, and to overcome temptation in his own life, illustrating by ex¬ ample the ideal intellectual humanity. Meeting The teachings of Jesus as a revelation of enemies ° f the God of love were above the conceptions of the strongest and best of the race. It was only natural, therefore, that he would meet much deter¬ mined opposition. His intellectual fitness appears in his ability to answer the criticism of his enemies. How well he did this may be seen by reference to some of his ex¬ periences. Study the discussion between Jesus and the Jews in his defence against the attack made by them on his doctrine (John 8:31-59). Notice how fairly and com¬ pletely he answered every criticism, uncovered the decep¬ tion of their argument by their own lives, and justified his claims; and notice that after the intellectual conflict and their vanquishment, they wanted to stone him, and how he escaped them. Then study the discussion be¬ tween Jesus and Simon, the Pharisee, which was provoked by the attention of a woman, who was a sinner, to Jesus, while they were dining in this Pharisee’s house. Notice how Jesus by simple illustration forced Simon to acknowl¬ edge the justice of his action in permitting this attention, and how gently but effectively he reproved him and pressed upon his consciousness his own guilt and violation of the law by which he sought to condemn Jesus and the woman, and, finally, how he lived up to the spirit of his 36 PEDAGOGICS OF JESUS doctrine, in forgiving the woman and directing her to go in peace (Luke 7:36-50). And then notice how he justified his doctrine of forgiveness for the penitent when he an¬ swered the Scribes and Pharisees, who brought the woman discovered in adultery to test him, by appeal to their own consciousness of guilt (John 8:3-11). In these and many other instances, we see manifested the fairness of Jesus in meeting criticism, his keen intellect, bountiful store of knowledge, simple and natural consciousness, and in some instances, we may recognize a sense of humor—all of which bring out clearly the intellectual fitness of Jesus to successfully meet the misconception and dishonesty of humanity. Matthews said, “If our Savior himself never laughed, it is difficult to believe that the bystanders did not laugh, or at least smile, when he tore the mask from the hypocritical Pharisees who laid heavy burdens on men’s shoulders which they themselves would not move with their fingers, and devoured widows’ houses, even while for pretence they made long prayers.” Convincing Not only was it the burden of Jesus to meet the opposition of his enemies but errors in judgment by honest searchers after truth must also be corrected. This is often a difficult task of the teacher, for false conceptions, supported by unconscious prejudice, and habits, long established by repeated action, must be removed. In this phase of his efforts, Jesus no less demon¬ strates his intellectual acumen. This may be seen in the apt explanation of the kingdom of peace which he came to establish and the relation of the inhabitants of that kingdom. Disputing among themselves as to who should be greatest in the kingdom of heaven, the disciples revealed THE INTELLECTUAL FITNESS OF JESUS 37 their misconception of its real nature. Jesus to correct their error, placed a little child in their midst, and said, “Verily I say unto you, except ye turn, and become as little children, ye shall not enter into the kingdom of heaven.” “Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven” (Matt. 18:2-3). It is not difficult to think the relation after him, but Jesus thought it first, it was original with him. The wise teacher finds a logical point of de¬ parture in the learner and from this leads to the conception of the new truth. The greatest efforts of Jesus, in his work of teaching, seem to have been made in clarifying the truth by making the largest use of experiences in the con¬ sciousness of the student which were related to the new truth to be taught. This is clearly demonstrated in this lesson of the child and the kingdom. The supreme Significant as was the work of teaching in test of fitness Kf e G f Jesus, and deeply as it impresses us with his strength of mind and ability to teach, it was not the supreme test of his fitness for the fulfillment of his mission to the world, but this is found in his power to overcome temptation, and, in all, to illustrate the ideal humanity and the principles which he taught. The climax of this test may be seen in the appalling experiences of the garden of Gethsemane. In being directed at all sides of his being—body and spirit—these experiences have a parallel in those in the wilderness, but they were not paralleled in the strength of the attack. It seems that all the powers of darkness came to try him in these closing hours of conflict. 38 PEDAGOGICS OF JESUS In this tragic hour of the culminating crisis, to be the final and severest temptation of Jesus, we find him on the Mount of Olives in the garden to which he had often re¬ tired for recreation, sleep and rest, but for quite different reasons. He now comes to this place of retirement, not in the spirit of retreat, but to meet the combined forces of the approaching enemy and to fight the decisive battle in the conflict for humanity and seal the victory with his blood. If he fails in this, all is lost; if he wins a victory, all is established. With this awful sense of responsibility, in this critical time, Jesus must have brought in quick review, past experiences and impending doom. The victories of the past have engaged all the powers of the man and brought into co-operation the strength of the divine. In this final test, he is to stand alone! Can he endure the test of pain, agony and death? Gloom and sorrow settle deep upon his soul! He prays, ah, he prays as a man, “Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.” (Luke 22:42). He prays again and again, the same prayer, but it is not his Father’s will to grant it! The conflict is upon him! And what a struggle! The Son of Man sweats drops of blood! But he wins! “He proved them all—the doubt, the strife. The faint, perplexing dread; The mists that hang o’er parting life All gathered round his head: That he who gave men’s breath might know The very depths of human woe.” THE INTELLECTUAL FITNESS OF JESUS 39 and US