account,
and have his say on the doings of the Creator. It is not explanation
or apology that answer these, but a right thought of God makes them
impossible, and this right thought can only be given if we have it
ourselves. The Fatherhood of God and the Sovereignty of God are
foundations of belief which complete one another, and bear up all the
superstructure of a child's understanding of Christian life.

2. Eight ideas of ourselves and of our destiny. It is a pity that evil
instead of good is made a prominent feature of religious teaching. To
be haunted by the thought of evil and the dread of losing our soul,
as if it were a danger threatening us at every step, is not the
most inspiring ideal of life; quiet, steady, unimaginative fear and
watchfulness is harder to teach, but gives a stronger defence against
sin than an ever present terror; while all that belongs to hope
awakens a far more effective response to good. Some realization of our
high destiny as heirs of heaven is the strongest hold that the average
character can have to give steadiness in prosperity and courage in
adversity. Chosen souls will rise higher than this, but if the average
can reach so far as this they will do well.

3. Eight ideas of sin and evil. It is possible on the one hand to give
such imperfect ideas of right and wrong that all is measured by the
mere selfish standard of personal security. The frightened question
about some childish wrong-doing--"is it a mortal sin?" often indicates
that fear of punishment is the only aspect under which sin appears to
the mind; while a satisfied tone in saying "it is only a venial sin"
looks like a desire to see what liberties may be taken with God
without involving too serious consequences to self. "It is wrong"
ought to be enough, and the less children talk of mortal sin the
better--to talk of it, to discuss with them whether this or that is a
mortal sin, accustoms them to the idea. When they know well the
conditions which make a sin grave without illustrations by example
which are likely to obscure the subject rather than clear it up, when
their ideas of right and duty and obligation are clear, when "I ought"
has a real meaning for them, we shall have a stronger type of
character than that which is formed on detailed considerations of
different degrees of guilt.

On the other hand it is possible to confuse and torment children by
stories of the exquisite delicacy of the consciences of the saints, as