PROGRAM
The program should give prominence to supplemental work taught largely through drills, including—during the Golden Memory Period—the Books of the Bible, passages, chapters, facts concerning the Bible and training in its use, geography of the Holy Land, the catechism where used and the hymns of the church. Public recognition in badges, certificates and roll of honor will aid in securing the desired work along this and other lines.
Systematic and careful training in habits of Christian service ranks with the lesson in importance. Responsibilities in various committees through the week may be used to strengthen habits and utilize energy. Missionary heroes should be made as familiar to the children as their own personal friends, and there should be regular contributions to definite objects, not abstractions like "Missions" or "Benevolences."
Music of a martial type is greatly enjoyed by the children, also that suggesting action, but never the meditative, introspective sort. Great care should be taken to guard the voices from overstrain in loud singing, as irreparable damage may be done for all time to come.
THE LESSON
The Junior lesson should be prepared to meet the children's interest in facts and love of a hero. They are not ready yet for truth in the abstract—it must be seen in a person. Instead of the story, as in the Primary class, there must be a mingling of vivid word pictures by the teacher and question and answer. The children should not be told to "study the lesson," for they do not know how, but rather have assigned to them one definite thing to prepare for the recitation. Make use of their love of reading in this connection. Use energy and hold attention by means of pad and pencil, written answers in the books they are making on the current lessons, map drawing, looking up references and a stereoscope if possible. Time before the session and in the social gatherings of the class can be most fascinatingly and profitably used in making pulp and sand maps and models of Oriental objects.
Toward the latter part of this period, a questioning in regard to Divine things may come, but a questioning unmixed with the doubt of later years. "And when He was twelve years old, ... they found Him in the temple, sitting in the midst of the doctors, both hearing them and asking them questions." With this desire to know reasons for belief comes the teacher's golden opportunity for strengthening the foundations of faith through history and the testimony of ancient monuments, where it can be adduced, through experience and through God's Word itself.
May nurture be so true to God and the life that the child shall leave his childhood and face the dawn of manhood as that One of old with the eager heart and heavenly vision, "Wist ye not that I must be about my Father's business?"
Between the quiet unfolding of childhood and the full development of maturity, there lies a period so fraught with danger and so filled with opportunity, that it is rightly considered life's crisis. A mistake at this point is more disastrous than at any other, while wisdom in dealing with the soul never has such rich reward.
In a general way, this period, known as Adolescence, extends with boys from about twelve to twenty-four, and with girls from about eleven to twenty-one, or from the beginning of manhood and womanhood to full maturing.
A study of the conditions that obtain during these years clearly reveals the reason for their crucial character.
It is an awakening time of new possibilities, physical, mental, moral and spiritual.
We are already familiar with the peril and opportunity that attend the first stages of any development, because the future direction and strength of the possibility are then so largely determined. When we realize that the highest possibilities of the soul, as well as some of the lowest, are now unfolding, the gravity of the period is apparent.
The changes that come with the soul's awakening are so great, that often the youth becomes a stranger to those who know him best. Ideals, ambitions, feelings, thoughts and power only dimly, if ever, recognized in childhood take possession of the life. A new conception of God is born and a larger sense of responsibility to Him, to the neighbor and to the world. In these awakening possibilities are heard the siren voices of passion, society, wealth and fame and the clear call of self-sacrifice and duty, and the soul is bewildered, not knowing which to heed. Surely nurture is needed, for the choices of Adolescence are in all probability the choices of eternity.
These are the years of the greatest susceptibility to influence.
Everything that comes to the life now has an impelling force that it did not have in childhood. Life is in a state of unstable equilibrium, and a touch may move it. The influence of one book, of one friend, of one hasty word of criticism or passing word of encouragement may determine the future of a soul.
During this period habits become permanent.
The pathways traced through childhood and adolescence become settled, the cells gradually lose power to change, and by the close of Adolescence, character is practically determined, unless a Divine power "makes all things new."
The influence of heredity is strongly felt during the early part of Adolescence.
A child may be defrauded of his inheritance in stocks and bonds and estates, but the bequest of tendencies to which his parents and grandparents and the long line back have made him heir, can not be diverted.
There is danger of over-emphasizing the doctrine of heredity and lessening the sense of personal responsibility for conduct. There is also danger of minimizing it, and consequently failing to give the help that many a life needs in its effort to overcome an evil inheritance.
Heredity means simply a pull upon the life in a certain direction, because of the way those before have lived. It is easier to climb upward, if "the hands of twenty generations are reached down from the heights to help, than as if they reached up from below to drag down." But whatever the inherited tendencies, any life may have the "antithetic heredity," which is a part of its glorious inheritance in Jesus Christ.
This period contains the largest number of first commitments for crime.
Three coincident facts demand serious and careful consideration.
First. The greatest number of first commitments occur from twelve to sixteen.
Second. The greatest spiritual awakenings occur between twelve and sixteen.
Third. "Girls are most susceptible to influence for good or evil between eleven to seventeen, with the climax about fourteen, and boys from twelve to nineteen, with the climax about sixteen." Is not the work of nurture plain?
During the early part of this period, by far the heaviest losses from church and Sunday School occur.
"While thy servant was busy here and there, he was gone." Who was gone? A soul in its crisis, making eternal choices, easily influenced by a word, a look or a touch, in the grip of fierce temptations, but catching sight of Divine possibilities, needing help as at no time before or later, this is the soul that slipped away, in all probability, not to be brought back. You who let it slip, "How will you go up to your Father and the lad be not with you?"
In turning to a more detailed consideration of Adolescence, we find the wealth of material so far exceeding the limitations of our space, that the study must be selective, not analytic. Only those conditions in the life, therefore, which seem most imperative in their demands upon nurture will be chosen for discussion.
EARLY ADOLESCENCE
The first period of Adolescence covers about four years, approximately from twelve to sixteen with boys and eleven to fifteen with girls, and is perhaps the most trying of all to deal with.
The crisis in these years is a physical one, arising in connection with the functioning of new physical powers. Coincident with this the passions are born, bringing to many lives the severest of temptations. If ever a close intimacy is needed between father and son and mother and daughter, it is at this time of mystery and question, when the life does not understand itself nor the meaning of what God now gives it. The sacred confidence between parent and child is infinitely better than the best intended book upon the subject, which arouses further curiosity and kindles the imagination. When the home fails in nurture at this point, the Sunday School teacher must earnestly consider what of responsibility falls upon him.
The rapid physical growth of these years is often accompanied by awkwardness, due to the fact that the muscles are developing faster than the bones, making delicate adjustment impossible. There is painful sensitiveness over this, especially with boys, as hands and feet must be in the open, and they will easily construe any criticism or ridicule into a desire to be rid of their presence.
" ... And what if their feet,Sent out of houses, sent into the street,Should step round the corner and pause at the doorWhere other boys' feet have paused often before;Should pass through the gateway of glittering light,Where jokes that are merry and songs that are brightRing out a warm welcome with flattering voice,And temptingly say, 'Here's a place for the boys!'Ah, what if they should! What if your boy or mineShould cross o'er the threshold which marks out the line'Twixt virtue and vice, 'twixt pureness and sin,And leave all his innocent boyhood within?Ah, what if they should, because you and I,While the days and the months and the years hurry by,Are too busy with cares and with life's fleeting toysTo make round our hearthstone a place for the boys."
There is a sense of pressure and nervous excitement throughout the whole life, for the "invoice of energy" is not exhausted. Athletics afford physical relief, and slang, which is at its height from about thirteen to fifteen, offers somewhat of an emotional safety-valve. Experiences are never commonplace during this period, nor any individual ordinary. The strongest superlatives and most extravagant metaphors will scarcely do a situation adequate justice, but nurture can afford to be patient, for "this, too, will pass," and of itself, as life grows calmer.
The feverish excitement is not at all to the distaste of the adolescent but, on the contrary, he courts it. The "reading craze" is at its height in this period, and books which give "thrills" are sought by both boys and girls. There is increasing necessity of wise oversight in the choice of reading when the mind is so inflammable and easily led, and the fact that a book is on the shelf of the Sunday School library is unhappily not always a guarantee against the need of further parental inspection.
The abounding energy of this period, when brought into conjunction with the enlarged vision of life, often gives rise to a restlessness and desire, to leave school and go to work. This is augmented by the new money sense, which is strong about the age of fourteen, and leads to an effort to secure money to save as well as to spend. This desire ought to be met by a regular allowance or an opportunity for earning a stipulated sum. Its neglect is often the explanation for the breaking open of Sunday School banks or theft from household funds.
But even the satisfying of this desire will not allay restlessness, and many a school-room seat becomes vacant in the early teens. If, instead of the harsh measures so often used, the boy could know he had not only the loving sympathy but also the pride of his parents in this harbinger of approaching manhood; if, in place of force, he were given choice, after all the considerations had been carefully weighed; if he could feel the confidence of father and mother that he would do the manly thing because he is almost a man, he would rarely fail to meet the issue, for "at no time in life will a human being respond so heartily if treated by older and wise people as if he were an equal." The result will be not only renewed zest in the erstwhile hated task, but a new bond between parents and son that will help to hold him true when greater crises come.
The strong appeal that sympathy and consideration now make to the adolescent is due to the new consciousness of self that has come to the life. It has many manifestations. There is a welcome external one that is evident in care for the personal appearance. The days of maternal solicitude for linen and ears come to an end in this period, and it is well, for the new standard of correctness is so high as to be unattainable by any one save the individual himself.
A new sense of pride in one's family and position appears, and an aristocracy based on the accidents of birth succeeds the democracy of childhood. The girl who was sincerely thankful that she was not as others and assumed Pharisaic superiority because she had been born a Republican, an Allopath and, crown of all, a Baptist, lived in this period some years ago.
This consciousness of self and of approaching manhood and womanhood tends to make the life independent, and "any attempt to treat a child at Adolescence as an inferior is instantly fatal to good discipline." In this super-sensitive state, a public reproof, even in the home circle, carries with it humiliation beyond expression, and inevitably arouses resentment and not penitence. "At no time in life does a word of encouragement mean so much, or criticism leave such an ineffaceable scar." If those who touch a life through its unfolding only realized that what they sow of gentleness and consideration or of harshness and neglect when that life is defenceless and they are strong will be reaped when they in turn are without recourse and the child has become a man, would there not be more tenderness and love in some homes? "For with the same measure that ye mete, withal, it shall be measured to you again."
Another condition of great import to nurture appears in the increasing power of the social feelings over the life. Society begins to fascinate, and the problem of a High School education is complicated with the problem of secret societies and school dances. Friends are chosen not so much for real worth as for clothes, position, attractive features or, where there is no interchange of confidences between parents and children, for sympathetic understanding. The longing for companionship is God given and must be fostered, else the youth will enter maturity a recluse and self-occupied, but nurture must carefully deal with it while life is in a state of flux. The only course to be at all considered is a substitutive, not prohibitory one, giving opportunity for social intercourse under proper conditions.
The development of the affectional side of the life during this period must be briefly noted.
Hero love and worship are more passionate than before. The object of admiration is usually some one outside of the home, often a favorite teacher who understands the heart of a boy and a girl. The patterning of the life after its ideal is most seriously undertaken, even to imitation of personal mannerisms. The privilege and responsibility of being the lode star of an unresisting, unpoised life is tremendous, for this influence overpowers all others at the time.
Strange manifestations of that which will later be love, holy and beautiful, between man and woman characterize these years. At first there is a mutual repulsion between the sexes. The boys are "so rough and horrid," and as for the girls—the masculine sentiment concerning them was voiced by one young cavalier in the words, "Oh, mush!" when his Sunday School class was asked if they would like to invite their "lady friends" to the coming class party.
But this stage does not continue, and soon nurture must deal with notes written by foolish maidens and the first glamour of the great passion, "sicklied o'er" with callowness and sentimentality. There is no more perplexing problem in Adolescence than how to handle wisely this vernal manifestation of love.
Blessed is the home where there are congenial and sympathetic brothers and sisters, and wholesome and absorbing occupations. It is the vacuous, roaming soul which is a prey to the multi-temptations of this period. If the tastes and wishes of the young people can be satisfied in the home, and a hearty and natural companionship of the sexes be welcomed in this healthy environment, nurture will be bringing sanest measures to bear upon the situation.
Against this complex background, the necessity of a personal acquaintance with the Lord Jesus Christ stands out in startling relief. Though God comes to a soul in a marked way during Adolescence, nurture is taking a dangerous and often fatal risk in allowing life, as far as human effort can go, to enter its crisis without Him. The spiritual awakening of this period (to be considered in the succeeding chapter) would seem to be God's call to larger service, rather than His first summons to "Follow Me."
With the Master's authority to let the children come, and with every condition in child life God prepared for their coming, there is no tenable position but belief that our Father meant every life to enter its period of "storm and stress," in step with Jesus Christ.
APPLICATION TO SUNDAY SCHOOL WORK
Sunday School work during Adolescence and maturity lays less emphasis upon methods and equipment than in the earlier periods, and more emphasis on the personal relation between teacher and pupil. For this reason the preceding study, in so far as it interprets the lives of the boys and girls, applies directly to Sunday School work, for a sympathetic understanding is the key to the relationship. "There is no greater blessing that can come to a boy (or girl) at this age when he does not understand himself, than a good, strong teacher who understands him, has faith in him, and will day by day lead him till he can walk alone." Far more than a pedagogue, the adolescent needs a friend in his Sunday School teacher, who shares his ambitions, knows his temptations, sympathizes with his successes and failures and, through it all, trusts him. This understanding and confidence, made long-suffering and tender by the love that never fails, will be a binding cord that can not be broken even by the most restless, wayward life.
Because of the close relationship to be sought between teacher and pupil, other things being equal, it is wise for a class of boys to be taught by a man, and girls by a woman. The counsel of one who has passed through the same experiences and known the same temptations and difficulties always comes with especial helpfulness. But the question of sex is not as vital as that of sympathy, nor the manner of previous experience as the manner of present love.
The new consciousness of distinction will make the class work difficult, if there is any marked difference in the social standing of its members. The leader must be won to the right attitude in private, the appeal being based on personal feeling for the teacher and on the new ideals of relationship to others, which are beginning to take form.
An organization of the class in this and succeeding periods is necessary for the best work. It should place definite responsibilities upon each member, either as officer or committee-man, for habits of Christian service must be solicitously nurtured during these days.
Frequent social gatherings are very important. This is the age when the young people begin to think that, "a Christian can not have any fun," and it rests with the church and Sunday School to prove to them the contrary. The only convincing proof is in experiencing the fact itself that the best times have a religious association, therefore a class party should be as carefully and as prayerfully planned as a Sunday School lesson.
As these years are included in the Golden Memory-period, supplemental work of more advanced type should be continued. Note books are helpful in amplifying and impressing the lesson, and brief essays upon pertinent topics add interest.
The teaching itself must deal more and more with the relationships of life. To the majority of young people, the Bible belongs to an uncertain and remote past. The goal of work in these unsettled years is to help them see how the Book solves all problems of present-day living, and how Jesus Christ meets every personal need of the life.
The crisis of adolescence may be said to culminate about the years from fifteen to seventeen with girls, and sixteen to eighteen with boys,or the period of Middle Adolescence. During these years the feelings and the imagination are a great storm center, largely because of the rapid development of the altruistic feelings, and the enlarged conception of life with the new ideals it has given.
Divine Wisdom in the order of the soul's unfolding can be seen nowhere more clearly than in connection with the growth of responsibility for another. There must first be the self feelings in the little child, to help him learn his own individuality. When that knowledge comes, his life must be related to other lives, hence the social feelings awaken, yet it is for his personal pleasure that contact with others is sought. But God's plan for a life does not leave it self centered, and under His touch through these lives a sense of responsibility toward them begins to be felt, and the realization comes that "No man liveth unto himself." Ideals which make the good of others first, enter into conflict with childish ideals which made personal gain first. A new impulse to forget self in loving service confronts the old self seeking and self love. Then the truth that "No man can serve two masters," fastens itself upon the soul and decision waits between self and selflessness. In a struggle that often shakes a life to its foundations, the great choice is made and the soul yields itself servant to obey. Though a reversal of either choice is possible, it rarely occurs. This decision usually determines destiny.
A new meaning and value in early nurture is revealed in the light of this struggle. If love for Jesus Christ has grown through the years in the heart of the child and the youth, a decision that means fuller allegiance to Him and greater blessing to the world is assured. If also during these years nurture has traced pathways of service, as an expression of child love to God and to others, habit adds the influence of its tendencies to the choice of ministering life, and offers channels already prepared for the outflow of sacrificial love.
The years preceding have not been utterly devoid of altruistic feeling, but adolescence presents marked difference in its manifestation, other than that of intensity.
In early life, the willingness to consider others before self was usually aroused through the influence of some one else; now the longing and constraint is within the individual himself. Again, in childhood, these feelings were called out only by some definite, concrete object; now they are stimulated by great ideas as well. Patriotism, humanity, suffering, duty, art and science have power to kindle flame on the altar of sacrifice. The more difficult the task suggested, the greater the power of its wooing. It is doubtful whether any Christian life ever passes through this period without considering the ministry or the mission field, or whether every life does not at some moment long to go in quest of a Holy Grail.
The issues growing out of this crisis are too momentous to leave with even the wisest human nurture. God Himself must deal with the soul face to face, and lead it to this higher love and complete surrender.
In early years He revealed Himself as Creator, Heavenly Father and Friend to the loving, trusting heart of the little child. Now the time has come to make His glory pass before the soul. The marvels of creation in Nature, in constellation and atom, the infinities of eternity and space, the mysteries of life and death, His own holiness and justice and all the attributes of His matchless character, the unspeakable love that gave a Bethlehem and a Calvary to a sin sick race are revealed in new light and meaning, and the revelation is overwhelming. Existence that had been accepted without question now becomes complex and baffling. God is no longer the gentle Lover and strong Protector of childhood days, but the great "I AM," and in the terrible crystal of His presence the soul is prostrate. With deep, added meaning the Cross stands out. Its message of salvation, not only to this soul conscious of its need, but to a sinning world, is heard anew; but with it comes the voice of the crucified and risen Lord, "If any man will come after Me, let him deny himself, and take up his cross and follow Me."
The answer cannot be returned in emotional love. It must be the love of all the heart, soul, mind and strength, born in self surrender. If this be the soul's response, the final triumph and glory of the life of self losing is pledged, not in the fluctuating efforts of a human will, but in the changeless strength of the Son of God.
It is not to be wondered at that when a soul is in the throes of such experiences as these, it is a time of storm and stress. Yet often the struggle is carried on alone, in silence, for life becomes secretive. The open frankness of childhood is gone, and only to one in close sympathy will thoughts and feelings which sound foundation depths be revealed. It does not at all follow that because there is a physical tie between two lives, that there will be union of spirit in this time of need. The tragedy of so many homes is disclosed in the distance between father and son, and mother and daughter, that has widened almost imperceptibly through the years from lack of sympathy and confidence.
This close relationship which admits to the Holy Place of the soul in its crisis cannot be lightly cast away, and as easily renewed at will. It is a growth of the years, to be nurtured patiently, prayerfully, watchfully, steadily. A guest in the home of a busy physician noted the peculiarly tender and close relationship which existed between the father and his son, a splendid boy of about ten years of age. In answer to her comment upon it, the father said with moist eyes, "We are very close to one another. I know there is a time coming in his life when he will need a father as he has never needed him before, and I mean to be ready. I never take a long drive in the country, that I do not have him excused from school to go with me. He wants to be a surgeon, so whenever I have to perform an operation, I always have him help me in some way. Up to this time there is nothing that weighs for a minute with him over against an opportunity to be with me, and I am trying to keep his life so close to mine that nothing can ever come between us." When that boy reaches his crisis and life closes up, his father will be shut inside with him. Is there any question as to the outcome, with a father and a father's God within?
If, in the busy cares of life, the intimacy that God intended in the home has been lost, it may be found again if the price of its recovery be paid, but it is often a dear price, payable in the coin of self humiliation, sacrifice and tears.
The need of this close touch with another is apparent in the unspeakable longing of the adolescent heart for understanding and sympathy, for appreciation and recognition, for help in choosing the life work, and for love that is patient and deep. Perhaps the greatest longing of all is to be trusted, to feel the strong grip of a hand and hear a voice vibrant with encouragement and assurance say, "I know you can do it." If the greatest successes in reformatory work come today through loving confidence in the one who has started wrong, who can measure the energizing power of such confidence in a life already striving toward the best?
The pathetic side of this craving for confidence appears in the distrust of self which is almost universal at times during these years. A great wave of ambition and enthusiasm will sweep over the soul, and nothing seems too great to be attained, nor any obstacles unsurmountable. As suddenly it will recede, the ideals become impossible, the individual but an atom in God's great universe, the sky grows gray and hope dies out. In the vacillation between energy and indifference, enthusiasm and apathy, self loving and self hating, goodness and badness, confidence and despair, the ebb and flow of the tide in the soul is revealed to understanding eyes.
For this fluctuation of purpose and failure to reach its high ideals, stern sentence is passed at the inner bar of judgment, and though the censure of another is resented, the soul bears great scars of flagellation, self inflicted. The standard of measurement by which the life tests itself and others is a new consciousness that there is absolute right and absolute wrong apart from all external coverings. The statements of others are examined, their actions are stripped of all veneer, profession and practice are balanced, and death sentence is passed upon the influence of any life that fails to meet the test. The compassion that remembers that we are but dust has no place in the heart as yet. Suffering will call out sympathy, but not failure to reach the mark. A life must ring true to God, true to its fellow men and true to the ideals conceived as belonging to it by these self-appointed judges, if it is to be of any help to them. It is therefore not a question whether the professing Christian, be he parent, teacher or church member, can indulge in doubtful amusements or uncertain practices without injury to himself. It is rather, "Are these things included in the ideal of a Christian life, as it is held by those whom I want to touch?" If they who bear the name of Christ exemplified more completely the ideals by which they are measured, would there be so many who question the reality of divine things?
It is during the closing period of Adolescence, ending with young men about twenty-four and with young women about twenty-one, that doubt most frequently appears. It comes rather as a questioning and bewilderment to the Christian, and scepticism to the one who has had no experience of divine things. Spiritual truth is not accepted because another has said it is so, but each desires to know for himself the foundation upon which he stands, that he may have a reason for the hope that is in him. Investigation seems to show that at least two out of three pass through this period of intellectual unrest, young men being in the majority.
Many causes contribute to this condition, but chief among them is the maturing strength of reason and will. The new power to think God's thoughts after Him, to trace cause and effect, to understand subtle relationships, intoxicates the soul. Everywhere in the world around, the pre-eminence of reason is acknowledged. The atmosphere of the university and the college which surrounds the favored young men and women is an atmosphere of scientific accuracy, where reason applies the tests. The world of business, of finance and of statecraft all bow to reason,—why not the spiritual world, and then by searching, the soul attempts to find out God. As in the wisdom of God divine things do not yield up their treasures in intellectual investigation but in revelation, the thick darkness gathers. Even that which had been once known by faith seems strange and unreal from this new view point. It is a critical time for a soul when it is learning that in one realm reason does not go before, but faith. Any harshness or lack of sympathy on the part of another or evident disappointment in the life is very serious at this point. The will asserts itself under such measures and from the pliant attitude, "I cannot believe what I cannot explain," it takes the defiant attitude, "I will not believe what I cannot explain."
The marvelous dealing of our Lord with Thomas is a picture of His gracious dealing with every doubting heart, and ought to be the perpetual model for every one who attempts to give help at this time. When the Master stood before that disciple who said he would not believe unless he had the indubitable proof of a physical testing, He spoke no words of censure, no words of His pain that Thomas had been so long time with Him and yet did not know Him in faith. "Jesus said, 'Peace be unto you. Reach hither thy finger, and see My hands, and reach thither thy hand and put it into My side and be not faithless but believing,' and Thomas answered and said unto Him, 'My Lord and my God!'"
With like patience and infinite tenderness, the Spirit deals with the troubled heart today. He makes the past days with God live again in memory, if the life has known Him, and the soul can not deny in its reason the reality of what it has lived through in its experience. He uses every Christian life that can bear the search light as an irrefutable argument of the verity of the unseen. He brings the peace of God that passeth understanding, yet fills and thrills the soul as every service for Him is rendered even in the darkness. He calls through hard experience where reason can bring no comfort and the will is palsied, through the abiding unrest and longing of a heart that is feeling after God in its own way, instead of His, and through the drawing of childhood habits of love and trust. When at last, spent out with struggle and longing, the soul is willing to come back to the Heavenly Father as the little child who used to be, asking only to walk hand in His, in dark or light, a new consciousness dawns, clear, sure and absolute that, "Thus saith the Lord," is more than reason, and the triumphant song rings out, "I know whom I have believed, My Lord and My God!"
APPLICATION TO SUNDAY SCHOOL WORK
The Sunday School touches a life just entering maturity at the focal point toward which all nurture has been tending. Enriched by years of absorption, with ideals defined and channels of expression traced, the soul faces an open door, bearing the inscript "Service." It is that each soul may enter the door and give back to a waiting world its best, that nurture has brooded and guarded through the years.
The great work of the Sunday School is to impel the soul to take this step, and taking it, say, "I am debtor." This can not be done through any system of methods, neither are narrow interests or unexacting tasks sufficient to arouse all that the soul has now to give. The great sweep and mighty force of world movements are alone adequate for a soul in touch with God and infinities.
There has never been a time in the history of Sunday School work when there were such far reaching, thrilling movements through which to appeal to manhood and womanhood as at the present time, and God's Hand is not hidden in the matter.
The Adult Bible Class movement, enlisting the greatest company of thinking men and women ever gathered for the study of the Word, is a call to open loyalty to the Book and to the church, that is winning recruits by the thousands.
The great Teacher Training movement, with its exacting standards and high ideals of preparation, is leading the choicest young people to seek the holy service of teaching.
The world encircling Missionary movements, the definite plan to give the gospel to every man, woman and child in this generation, the marvellous ingatherings already reported from the foreign field, the unparalleled opportunities to make richest investment of life in the waking Orient, these arouse the enthusiasm and conviction which issue in prayers and gifts and pledge of Student Volunteers.
In our own land, the ethical awakening with its triumphs for Temperance and civic righteousness, the great conventions and conferences held for the Kingdom, the sweeping evangelistic campaigns with their trophies for Christ, and the new life stirring in the church, movements all, God initiated, God directed, throbbing with His Almighty power and revealing the oncoming of His triumph, these give the challenge and the inspiration to men and women, and response is coming in ever swelling volume, "Here am I, send me!"
It is the crowning mission of the Sunday School to relate these great interests to individual lives, and interpret for them the meaning in terms of love and service. To whom shall the task be given? To the teacher of transparent life, who can hold the world and the one in his heart, who can read the signs of the times and the signs of the soul, and who has nurtured with the Divine One through the years, to him shall be given God's crowning task with an Unfolding Life.