By NORTHERN PRESBYTERY FREE PRESBYTERIAN CHURCH OF SCOTLAND.
On reviewing this Scheme, we conclude that there is much under the headings, “PHYSICAL,” “MENTAL,” “CITIZENSHIP,” and “WORK,” which is commendable.
Strictures, however, fall to be made regarding the Scheme as a whole, and, especially, on aspects of its bearing on what is moral and spiritual.
First, regarding the Scheme as a whole, can there be any occasion for it at all in its present form, if parents had not, to a great extent, abandoned their solemn responsibility for the moral and spiritual welfare of their families?
Secondly, we would refer more in detail to the moral and spiritual aspects of the Scheme. And, frankly, under the heading, “MORAL” (page 5), which is defined as “Self-discipline; having a sense of responsibility to one’s self and to one’s fellows,” etc., we take serious exception to the fundamental omission of any reference to one’s responsibility to God and the moral law. Youth cannot have a true sense of responsibility to one’s self and to one’s fellows apart from the moral law.
As regards the “SPIRITUAL” aspect, which is defined as follows:—”Being inspired not only by a knowledge of conceptions and ideals that are greater than man himself, and call forth the highest service of which he is capable, but also by a reverence for them”—the explanation here of what pertains to the spiritual sphere is totally inadequate. It is vague. It fails to set forth, even in brief compass, what these conceptions and ideals are, or their source. The fact is that the Biblical meaning of the term. “SPIRITUAL,” according to the tenor of this pamphlet, is what is in accordance with human reason. This is evident from the use made of the quotation from Socrates. We point out that the term, “godly,” as used by Socrates, means what has the approval of “the gods,” but the same term as used in the Hebrew of the Old Testament, and in the Greek of the New, has evidently quite another meaning; as much, indeed, as “God” is different from “the gods.” We may add that despite the ideals of the Greeks, they lived in a moral morass.
This Youth Service Scheme is, in our estimation, non-Christian in spirit in the strict sense of the term. Let us cite the statement on page 21, regarding the proposed misuse of the Christian Sabbath. Instead of being the day of the memorial of the resurrection of the Lord of Glory from the dead, it is proposed to use it for purposes which are secular, e.g., experiments in social and mental education. It, indeed, seems that the authors of the Scheme lament that, on the Lord’s Day, there are in the majority of areas “no cinemas, nor dancing-halls, nor provision of any kind to attract young people.”
Those responsible for drawing up this Scheme aim at the moral, cultural, and spiritual welfare of the youth of our land. The standards referred to can never, in our judgment, be attained by the spirit manifested and the principles adopted in this Scheme.
We, therefore, point out that Christianity is the hope of the world. To attain to the standards belonging to it can only be done by truly Christian ideals. We herewith submit some of the essential truths of the Christian faith, which is the basis of these ideals. Such ought to be brought to bear on the youth by all concerned. These are as follows:—
(1) The supernatural inspiration of the Scriptures. On this subject we observe that only the self-revelation of God given in the Bible can now, owing to the blight of sin, be considered adequate for conveying the requisite knowledge of Himself and of divine things to man. In the Bible alone we have a knowledge of God which is free from error and superstition, answering to the spiritual needs of fallen man. And it is by faith that the whole counsel of God is appropriated in an ever-increasing measure so that God may receive honour and glory through man.
Our Lord and His Apostles evidently regarded the Old Testament collection as authoritative. An appeal to it was the equivalent of “God says.” As to the New Testament, Christ solemnly promised the Apostles the guidance of the Holy Spirit, and they themselves were conscious of the fact that their word was the word of God and therefore authoritative. The reason for our advertizing to this subject is the profound necessity to study prayerfully the truth concerning this doctrine, to receive it and act upon the fact that he Scriptures form the alone supreme rule of faith and manners. If once such an attitude were arrived at, by the enlightenment of the Holy Spirit, we would, in family life and educationally, be well on the way to a new era.
(2) THE MORAL LAW. This is the law delivered by God to man as an abiding rule of righteousness. The sum of it is to love the Lord with all the heart, and our neighbour as ourselves. Here is the rule for moral conduct. Were this the rule of the Youth Scheme, and instilled into the minds of the young, it would be calculated to restrain them from open sin evidencing itself in present-day juvenile delinquency. To conform oneself to God’s law is true self-discipline, and He, the moral Governor of men, richly rewards those who do so.
(3) The Person of Christ. The Saviour is God manifest in the flesh. He is the eternal Son of God. He became man to die, and thereby obtain eternal redemption for all who obey Him. He is now the alone Head of His body, the Church, and Head over all things for the Church.
(4) The Holy Spirit is a Divine Person. His work is essential to enlighten souls in the truth of the written Word of God, to impart eternal life to them, and lead all who believe to have ultimately every thought brought into obedience to Christ.
We ask, in the light of these doctrines—to mention these only at present—how would we as a generation stand, parentally, socially, and educationally, were we, with unfeigned faith, to embrace them, and live according to them?
(To be continued.)