Hints on Child-training. H. Clay TrumbullЧитать онлайн книгу.
boy, will stand as a barrier to his truest manhood, and will make him a second-rate man when he might be a first-rate one; a one-sided man instead of a well-proportioned man. Such a boy is quite likely to be looked upon as one who must be permitted to have his own way, since that way is evidently not a bad way, and he shows unusual power in its direction. So that boy may be left untrained in this particular until he is hopelessly past training, merely because his chief fault is unrecognized by those who could correct it, and who would gladly do so if they saw it in its due proportions.
Careful study and a wise discrimination are needed on a parent’s part to ascertain a child’s peculiar faults. Each parent would do well to ask himself, or herself, the questions, “What are the special faults of my child? Where is he weakest? In what direction is his greatest strength liable to lead him astray, and when is it most likely to fail him? Which of his faults is most prominent? Which of them is of chief importance for immediate correction?” Such questions as these should be considered at a time favorable to deliberate judgment, when there is least temptation to be influenced by personal feeling, either of preference or dissatisfaction. They should be pondered long and well.
The unfriendly criticisms of neighbors, and the kind suggestions of friends, are not to be despised by a parent in making up an estimate of his child’s failings and faults. Rarely is a parent so discerning, so impartial, and so wise, that he can know his children through and through, and be able to weigh the several traits, and perceive the every imperfection and exaggeration, of their characters, with unerring accuracy and absolute fairness. A judge is supposed to be disqualified for an impartial hearing of a case in which he has a direct personal interest. A physician will not commonly make a diagnosis of his own disorders, lest his fears or hopes should bias his judgment. And a parent is as liable as a judge or a physician to be swayed unduly by interest or affection, in an estimate of a case which is before him for a decision.
Even though, therefore, every parent must decide for himself concerning the interests and the treatment of his own children, he ought to be glad to take into consideration what others think and say of those children, while he is making up his mind as to his duty in the premises. And what is written or said on this subject by competent educators is worthy of attention from every parent who would train his children understandingly. There is little danger that any parent will give too much study to the question of his child’s specific needs, or have too many helps to a wise conclusion on that point. There is a great deal of danger that the whole subject will be neglected or undervalued by a parent.
If a parent were explicitly to ask the question of a fair and plain-speaking friend, familiar with that parent’s children, and competent to judge them, What do you think is the chief fault—or the most objectionable characteristic—of my son—or daughter? the frank answer to that question would in very many cases be an utter surprise to the parent, the fault or characteristic named not having been suspected by the parent. A child may be so much like the parent just here, that the parent’s blindness to his or her own chief fault or lack may forbid the seeing of the child’s similar deformity. Or, again, that child may be so totally unlike the parent, that the parent will be unable to appreciate, or even to apprehend, that peculiarity of the child which is apparent to every outside intelligent observer. A child’s reticence from deep feeling has often been counted by an over-demonstrative parent as a sign of want of sensitiveness; and so vice versa.
Parents need help from others, from personal friends whom they can trust to speak with impartiality and kindness, or from the teachers of their children, in the gaining of a proper estimate and understanding of their children’s characteristics and needs. The parent who does not realize this truth, and act on it, will never do as well as might be done for his or her child. God has given the responsibility of the training of that child to the parent; but he has also laid on that parent the duty of learning, by the aid of all proper means, what are that child’s requirements, and how to meet them.
V.
WILL-TRAINING, RATHER THAN WILL-BREAKING.
The measure of will-power is the measure of personal power, with a child as with an adult. The possession or the lack of will-power is the possession or the lack of personal power, in every individual’s sphere of life and being. The right or the wrong use of will-power is the right or the wrong exercise of an individual’s truest personality. Hence the careful guarding and the wise guiding of a child’s will should be counted among the foremost duties of one who is responsible for a child’s training.
Will-training is an important element in child-training; but will-breaking has no part or place in the training of a child. A broken will is worth as much in its sphere as a broken bow; just that, and no more. A child with a broken will is not so well furnished for the struggle of life as a child with only one arm, or one leg, or one eye. Such a child has no power of strong personality, or of high achievement in the world. Every child ought to be trained to conform his will to the demands of duty; but that is bending his will, not breaking it. Breaking a child’s will is never in order.
The term “will” as here employed applies to the child’s faculty of choosing or deciding between two courses of action. Breaking a child’s will is bringing the pressure of external force directly upon that will, and causing the will to give way under the pressure of that force. Training a child’s will is bringing such influences to bear upon the child that he is ready to choose or decide in favor of the right course of action.
To break a child’s will is to crush out for the time being, and so far to destroy, the child’s privilege of free choice; it is to force him to an action against his choice, instead of inducing him to choose in the right direction. A child’s will is his truest personality; the expression of his will in a free choice is the highest expression of his personality. And a child’s personality is to be held sacred by God’s representative who is over the child, even as God himself holds sacred the personality of every human being created in the image of God.
God never says unqualifiedly to a human being, “You shall not exercise your faculty of choice between the way of life and the way of death; you shall walk in the way which I know to be best for you.” But, on the contrary, God says to every one (Deut. 30: 15): “See, I have set before thee this day life and good, and death and evil,”—for thy choice. Here, as everywhere, God concedes to man the privilege of exercising his will-power in the direction of life and good, or of death and evil. The strictest Calvinist and the broadest Arminian are at one in their opinion so far. Whatever emphasis is laid, in their philosophy, on God’s influencing or enabling the human will to its final choice, neither of them disputes the fact that man is actually permitted to use that will in the direction of his choice. “It is God that worketh in man to will and to work for His good pleasure.” It is not that God worketh above man to crush out man’s faculty of willing whether to act for or against His good pleasure. In other words, God has fore-ordained that every man shall have the freedom of his will—and take the consequences.
It is true that God holds out before man, as an inducement to him in his choosing, the inevitable results of his choice. If he chooses good, life comes with it. If he chooses evil, death is its accompaniment. The rewards and the punishments are declared in advance; but after all, and in spite of all, the choice is man’s own. And every soul shall have eternally the destiny of its own choosing. The representative of God clothed with power, as he stood before the people of Israel, did not say, “You shall choose God’s service now; and if you deliberately refuse to do so, God will break your will so that you do do it;” but he said, “If it seem evil unto you to serve the Lord, choose you this day whom ye will serve” (Josh. 24: 15).
As God, our wise and loving Father in heaven, deals with us his children, so we, as earthly fathers, should deal with our children. We should guard sacredly their privilege of personal choice; and while using every proper means to induce them to choose aright, we should never, never, never force their choice, even into the direction of our intelligent