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Review and Herald, Vol. 41, No. 22.

AMUSEMENTS FOR CHILDREN

Review and Herald

May 13, 1873

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 13, 1873

AMUSEMENTS FOR CHILDREN.

By George Ide Butler

BY ELD. G. I. BUTLER.
This question was recently brought before the Battle Creek Literary Society, by some one interested in it, for discussion. After remarks by several, it was voted by the Society that I should write for the REVIEW some reflections concerning it. I undertake this task with no expectation of being able to do the subject justice, or to furnish an answer to all who make inquiries in regard to it. The subject is beset with difficulties, and what might be safe for some children might be very unsafe for others, seeing that dispositions vary so much. About all that can be done is to speak of general principles, and leave it to parents and guardians to study the individual character of those under their care to do that which shall seem wisest in individual cases. The subject is important, for whatever enters into the early training of childhood will have a marked effect upon the after life. Our earliest impressions are most fixed. “As the twig is bent, the tree is inclined.”
In the training of children, that course should be pursued which gives the best assurance of the formation of a right character. We want our children to grow up to manhood and womanhood with characters which will illustrate the principles of justice, truth, faithfulness, and the fear of God, that they may be kind and tender-hearted toward those deserving sympathy; cheerful, hopeful, and earnest in behalf of right; and that they may bear up with courage under adversity and suffering. We want them to have minds, able to discern, quick to detect, and with courage to expose and resist wrong. We want them, also, to have bodies properly developed and hardened by exercise. This last must not be overlooked. The mind can never be what it should be, without a healthy physical structure to support and invigorate it. A healthy physical and muscular development, when directed by a mind which has received proper mental and moral training, gives great assurance of true success in after life. These objects should ever be kept in view in the training of children, and they are also closely connected with the subject of amusements.
To amuse is “to entertain agreeably, to divert.” So far, then, as amusements are consistent with and help to bring about the proper formation of such characters as we have referred to, so far they should be encouraged; otherwise, they should be discouraged. Proper development, then, of the mental, physical, and moral, is the great end to be kept in view in the training of children; the moral, being the highest and most important of the three.
We first inquire, Do children need amusement at all? We believe they do. In childhood, the mind, with the rest of the system, is expanding. It is plastic, easily receiving impressions that will be likely to be lasting. It is active, reaching out in all directions, investigating whatever comes in its way.
Children must be active and stirring. Any system of training so repressive in its character as to make children like old men and women will dwarf and hinder natural development, sour the disposition, and make the spirits gloomy and misanthropic. These impressions, fixed upon the mind in youth, stay there all through life and darken the happiness of the individual as well as the circle in which he associates. Cheerfulness is better than discouragement; hopefulness, than despondency; courage, than gloominess. Let such a course be taken, then, as will be most likely to produce such results. We think a certain amount of amusement conducive to such an object. Most certainly the mind needs to be entertained agreeably in order to fix upon it pleasant impressions and make life seem desirable to children. Can this be done by work and rest alone? By attention being given entirely to that which is useful, with none to that which is agreeable, we think it certainly cannot; we think the character would be formed with certain serious deficiencies. Individuals might, with this training, become useful members of society, eminently respectable and conscientious, devoted and self-sacrificing. But I should fear their lives would lack cheerful, hopeful buoyancy and courage, and that they would be far more liable to gloom and depression. No one can accomplish as much good for himself, for humanity, or for God, when in a gloomy state of mind as he can in a cheerful, hopeful state, even if his desires are equally strong. Whatever will tend to fix such impressions on the mind is not only legitimate but truly praiseworthy.
Again, there are many so constituted, with such a natural flow of spirits, that a determined attempt to circumscribe them within narrow limits will result in their breaking forth beyond control, when they will go to great excess and final ruin. How many instances have been seen of fathers and mothers, piously disposed, who felt it their duty to restrain their children from all amusements, for fear of bad influence, and because they thought there was no need of such things, seeing they felt none themselves at their age, finding, at last, when their children reached that age when they could no longer control them, they burst forth beyond all restraint, and became noted for wickedness and riotous conduct.
People often wonder why it is that the children of so many strict parents become so ungovernable. I think that this may be explained, in many instances, by reference to this point. In my opinion, it would be far better had such parents permitted their children such innocent amusements as their natural spirits craved, and with discretion kept them within reasonable bounds, showing an interest for the present happiness of their children, keeping them at home, away from corrupting influences, till they had come to an age when they would have less desire for such things. They would then have kept control over their hearts. Children are very much drawn to their parents when they see that they take an interest in their little pastimes, and they can then keep a good influence over them. Home, then, becomes a place of great interest to them, and all through life their minds revert to it as the pleasantest spot on earth. Nothing on earth is nearer to Heaven than a happy, cheerful Christian home.
But while I thus plead for innocent amusements, I would ever guard against giving children the impression that they are the main object of life. Amusements should ever be like the dessert to the well-spread table. Life has higher objects than mere pastime. That parent who grants reasonable recreation and “agreeable entertainment” to his children, will far more easily be able to make the proper distinction appear to the mind of the child, than he who always holds him to the same level of sameness of useful plodding. Parents who do this are apt to lose their influence over their children, so that what they say has little influence with them.
If it then be granted that some amusements are proper, common-sense would teach us to permit only those which are innocent, and reject those which are demoralizing, or those which will throw our children under bad influences. We should favor those which would have a tendency to develop the physical, the mental, or the moral, and not allow those which would belittle or weaken the understanding, or lead away from home influences.
Music, in its various forms, seems to be a very proper means of recreation and enjoyment. Within reasonable bounds, it seems to be eminently worthy of cultivation. The possible harmony of sounds was no doubt designed by the Creator to afford his creatures enjoyment. Its connection with sacred worship makes it still more worthy of our attention. Vocal and instrumental music affords a wide field of enjoyment, which is all proper, when kept within reasonable limits. But when it is made the great object of life, we respectfully submit that it has exceeded those limits. With many, it has become an object of idolatry, absorbing more attention, time, and interest, than the eternal welfare, the happiness of their fellow men, or God, and all his works. There is no question but that many give up all the powers of the soul to the worship of this art. It then becomes as really an idol as Dagon, or Baal, and its devotees can no more be justified than those who prostrated themselves at their shrine. Like every other false object of worship, its cultivation then becomes a vice, instead of a blessing. Kept within reasonable limits, its cultivation should be encouraged, for it soothes, and purifies, and ennobles, the heart.
Athletic exercises, such as skating, sliding, swimming, playing ball, pitching the quoit, running, &c., &c., are all proper and innocent in themselves, when kept within proper limits, and when connected with proper associations. They develop the muscular system, and may be of benefit all through life. I confess I like to see a youth who has interest in such things, rather than in effeminacy, and laziness. Manliness, energy, youthful vigor, and ardor, are not bad tokens in boyhood. They give promise of the same in after life. If mothers do find troublesome rents to make whole in the clothes, they should not be too hard on the youthful athlete. It better be so than to have a willingness to sit around and do nothing, or talk soft, silly twaddle with the girls. I confess I can but look back to school-boy days, where both classes were seen, and the after life of the active, wide-awake lads, has been far the most satisfactory. But this spirit needs to be wisely directed. Good, honest, faithful work, mixed in, will tone down this spirit very much. Muscles must have exercise, and play should only have its proper share.
But proper association is a most important point to be guarded, which, if parents neglect, will bring them sorrow, by-and-by. Children should be taught to abhor swearing, lying, and indecent talk, not merely by telling them that it is wrong, but why it is wrong. This should be impressed upon the mind. And when it is known that your children's associates are accustomed to do such things, your children should not be allowed to continue with them. And if they want to know the reason, tell them kindly that you cannot allow your children to play with them, and the reason why you cannot. Parents might as well place coals in their children's bosoms, as to permit them to continue in such society. By beholding, they become changed into the same image. These amusements are not injurious in themselves, if the influence of those who engage in them is not poisonous.
I now notice another class, such as marbles, checkers, chess, fox and geese, dominoes, billiards, backgammon, cards, &c., many of them involving games of chance, and games which may lead to gambling. There is such a variety of these that it is impossible to speak definitely of all. Some are far more objectionable than others. How far should these be permitted or encouraged? and how far forbidden? These are questions of some importance in our families, which are worthy of consideration.
I will commence at the most simple, marbles. There can be nothing objectionable in children's having marbles to roll upon the floor or smooth ground, so far as that is concerned. But it seems to me the idea should be most thoroughly instilled into the mind from the very first, that gambling will not be permitted for the smallest amount. The practice of boys winning from each other these little playthings, is about the first step in this terrible vice that is ever taken. The impression should be deeply impressed upon the mind, that getting property in that way, even to the smallest amount, is absolutely sinful and wicked, and the reason why. Can all the readers of this article tell why it is so? That question lies at the bottom of gambling, as well as other questions of right and wrong. Why has a person not a right to wager with another and win property, by skill or fortune, if the other consents to abide the result? Many claim they have. And gamblers claim that if they mutually abide the issue, such trials are perfectly legitimate, where there is no dishonesty, or cheating, or deception used. There is a point there that requires some thought. The principal reason I should assign would be, that property gotten without giving a fair equivalent for it, is not properly gotten. Let that principle be impressed upon a child, and let him grow up with it fully fixed in him, and you have security for perfect honesty all the days of his life. It would, if carried out, put an end to all betting, gambling, lotteries, games of chance, dishonest trading, cheating, stealing, and a host of sins and crimes. All these are the outgrowth of covetousness and selfishness, the legitimate fruit of the moral fall. Strict honesty and love of right should be impressed upon the mind as early, and as thoroughly, as possible.
Little knots of boys playing for marbles on the streets, swearing, and perhaps fighting, are about as complete a nursery of vice as can be invented. And those Christian parents who permit their children to become familiar with this street education, must be terribly blinded by the devil, or fearfully lacking in true interest for their children. Some such have great interest in the conversion of heathen in Africa, or in the success of missionary operations, or some other great thing. They will be very sure to have some practical heathens to convert in their own homes after a little, if they do not arouse. Dear parents, nourish the seeds of truth and honesty in your children's hearts. Be busy about it too. Have as much interest in your children as you do for your neighbors or the heathen.
It cannot be denied that chess, and checkers, &c., do afford discipline to the mind. The man who can play a game of chess or checkers, successfully, has got to think, and think sensibly. Neither are they ever used to any great extent in gambling. But they become so fascinating to the mind, that they are apt to take far more time and attention than they are worth. They lead to bad associations. And the discipline they give may be received in some better way.
I therefore think they should be discouraged as amusements.
Card-playing consists of a mixture of skill and chance, and is so universally associated with gambling and debasing associations, that it should be frowned down by every lover of his kind. The devil has gotten entire possession of it. Let him have his own. So of billiards and many other games. Their fascinating influences have ruined millions. Let the Christian not dabble with such dangerous tools.
In conclusion, I would say, Let us, as parents, plant surely the seeds of truth, honesty, gratitude, mercy, and piety in our children, as far as we can. Let us nourish them with proper culture, and show them at the same time that we are interested in their present happiness by furnishing them a reasonable amount of pleasant recreation, and good books, and guide their steps in the direction of the path we want them to travel in after life. This is sensible, and God will bless it to their eternal well-being, as well as our own.
Whitewater, Wis., April 24, 1873.

LOOK UP.

By R. C. Baker

Dwell not on memory's tear-stained pages, Her blotted scroll thou may'st forget, Look forward to the eternal ages, Where hope's bright sun will never set.
Look through the mists that shroud the present, Up where the sky is ever clear, Faith with a telescopic vision, Can bring the eternal glories near.
Faint, weary souls, oh! look not earthward, For all is darkness here and gloom, But just beyond the cloud is glory, Beauty and joy and deathless bloom.
Drink from that fount of living sweetness, The love of Jesus full and free, He who now bears our griefs and sorrows Will soon be ours eternally.
Oh! can these hearts by sin polluted, Be made so pure and free from sin, That He to those eternal mansions, Will gladly bid us welcome in?
Yes; praise his holy name forever, He lives to save us by his blood, And we shall tread the courts of glory, In the bright city of our God.
R. C. BAKER.

TESTIMONY OF THE EARLY FATHERS TO THE FIRST-DAY SABBATH.

Besides the inspired records of the Scriptures, there have come down to us the writings of men who were contemporaneous with some of the apostles, and the writings of others who lived in the immediately succeeding generations. We shall quote from the writings of those who lived during the two centuries following the close of the canon of inspiration. These writers give evidence enough that they were not inspired, as were the penmen of the divine word. But it will be borne in mind that we appeal to them here simply as witnesses to a matter of fact. Many of their opinions and interpretations of Scripture may not be worthy of acceptance; but their testimony to the existence of the Lord’s day as an admitted fact cannot be disputed. As there has been a great deal of loose citation from the early fathers on this question, we have been at considerable pains to translate carefully from the original in every case, and accompany each quotation with minute and accurate reference.
The first writer from whom we shall quote is Ignatius. This father stood at the head of the church at Antioch at the close of the first century and the beginning of the second. After occupying that position for many years, he was condemned to death as a Christian by Trajan, transported in chains to Rome, and there thrown to lions in the Coliseum for the amusement of the populace, probably in the year 107. On his way to Rome, he wrote seven epistles to various churches. Eusebius and Jerome arrange these writings as follows: (1) To the Ephesians; (2) to the Magnesians; (3) to the Trallians; (4) to the Romans; (5) to the Philadelphians; (6) to the Smyrneans; (7) to Polycarp, bishop or presbyter of Smyrna. These seven epistles, in connection with a number of others confessedly spurious, have come down to us in two Greek copies, a longer and a shorter. A Syriac version of three epistles has recently been found. Without entering into the controversy concerning these Ignatian Epistles, we give the conclusion reached by Dr. Schaff, which is very generally accepted: “The question lies between the shorter Greek copy and the Syriac version. The preponderance of testimony is for the former, in which the letters are no loose patchwork, but were produced, each under its one impulse, were well known to Eusebius, probably even to Polycarp, and agree also with the Armenian version of the fifth century.” (History of the Christian Church, vol. i., p. 466.) It is admitted even by those who do not accept the Greek copy as genuine, that it is the work of the close of the second century, or a little later. In any event, then, it is important testimony. In the epistles to the Magnesians occurs the following language: “Be not deceived with false doctrines, nor old, unprofitable fables. For if we still live in accordance with Judaism, we confess that we have not received grace. For even the most holy prophets lived according to Jesus Christ. . . . If, then, they who were brought up in ancient things arrived at a newness of hope, no longer keeping the Sabbath, but living according to the Lord’s life, . . . how can we live without him? . . . Since we have been made his disciples, let us learn to live according to Christianity.”—Ad Magnes. capp. 8, 9; Coteler’s Edition. vol. ii. pp. 19, 20. Amsterdam, 1724.
In this passage, it will be observed, the writer draws a contrast between Judaism and Christianity. To keep the seventh-day Sabbath was to live according to Judaism. To live according to the dominical life, or, as the thought is otherwise expressed, to live according to Christianity, was opposed to the keeping of the seventh-day Sabbath. The argument of Ignatius tells strongly in favor of the first-day Sabbath. If Jews, he argues, brought up in the old order of things, on turning Christians, no longer keep the seventh-day Sabbath, but live according to the dominical life, observing as part of that life, the dominical day, the day on which the Lord rose from the dead, surely those who never had been Jews should live according to Christianity, and not give heed to Judaizing teachers.
Passing on, we come to a document called “The Epistle of Barnabas.” This letter, though not the composition of the Barnabas of the New Testament, was written in the early part of the second century. It cannot be determined who was the author, but the early date of the letter is fully established; and that is the main point. Its language is: “We celebrate the eighth day with joy, on which Jesus rose from the dead.”—Coteler’s Edition of the Apostolic Fathers, vol. i. p. 47.
The testimony of Justin Martyr is full and explicit. As an itinerant evangelist for many years during the first half of the second century, just after the time of the apostle John, he enjoyed an excellent opportunity of becoming acquainted with the customs of the whole church. Writing in the year 139 to the Emperor Antoninus Pius, in vindication of his Christian brethren, he gives the following account of their stated religious services: “On the day called the day of the sun is an assembly of all who live either in cities or in the rural districts, and the memoirs of the apostles and the writings of the prophets are read”; i. e., the Old and New Testaments. Then he goes on to specify the various parts of their first-day services. Just as at the present day, in Christian congregations, there were preaching, prayer, the celebration of the Lord’s supper, and the contribution of alms. As reasons why Christians should observe the first day, he assigns the following: “Because it was the first day on which God dispelled the darkness and chaos, and formed the world, and because Jesus Christ, our Saviour, rose from the dead on it.”—Robert Stephens’ Edition of the Works of Justin Martyr, p. 162, Lutetiæ, 1551.
In another of his works, the Dialogue with Trypho, the Jew, written about the same time as the Apology from which we have quoted, occurs this passage: “The command to circumcise infants on the eighth day was a type of the true circumcision by which we were circumcised from error and evil through our Lord Jesus Christ, who rose from the dead on the first day of the week; for the first day of the week remains the chief of all the days.”—(Stephens’ Edition, p. 59. See also Trollope’s Edition of the Dialogue with Trypho, pp. 85, 86.) The careful reader of Justin Martyr will observe that in addressing Trypho, the Jew, he uses different terms for the days of the week from those which he employs in addressing the Emperor Antoninus. Addressing a heathen emperor, he employs the heathen names for both the seventh and the first day of the week.
Two important notices of the Lord’s day, all the more important because of their incidental character, are found in the History of Eusebius. Dionysius, bishop or Presbyter of Corinth, A. D. 170, in a letter to the church at Rome, a fragment of which is preserved by Eusebius, says: “To-day we kept the Lord’s holy day, in which we read your letter.” (Hist. Eccles. IV. 23, Paris Ed. 1678, pp. 117, 118.) The other of these notices is in regard to a treatise on the Lord’s Day by Melito, bishop of Sardis, A. D. 170. This treatise, Eusebius remarks, along with others by the same writer, had come to the historian’s knowledge. (Hist. Eccles. IV. 26, Paris Ed. 1678, p. 119.)
Although the letter of Pliny to Trajan is so well known as hardly to need quotation, we shall close this article with its interesting testimony, in confirmation, from a pagan quarter, of what has already been adduced from Christian writers: “They [the Christians] affirmed that the sum of their fault or error was that they were accustomed to assemble on a stated day—stato die—before it was light, and sing praise alternately among themselves to Christ as God—carmenque Christo, quasi Deo, dicere secum invicem.” (Plin. Epist., x. 97.) Here we have the fact that Christians in the early part of the second century met regularly on a stated day, and this stated day, as all the Christian authorities of the same date prove, was the first day of the week, the Lord’s day.
Additional patristic evidence will be given in the next article.—Christian Statesman, Jan. 18, 1873.
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