Fifty-Two Story Talks to Boys and Girls — Inside the Classic
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Read the Text
Christ was one of the bravest men the world ever knew, and yet He told us to be afraid, actually afraid, of things that hurt our souls.
Do not see how near the fire you can go without getting scorched; don't see how near sin you can go without getting caught. It is poor business. Take this as your motto when you are inclined to tamper with wrong: "Who eats with the devil needs a long-handled spoon." The farther you keep away from him, the better.
THE FIERCEST THING IN THE BIBLE
I suppose if I should ask you which is the fiercest animal mentioned in the Bible, I should get many different answers. Some of you would say the lion; some, the bear; some the panther; some, the wolf; and so on. But none of these is right, and I will tell you why. All of these animals can be tamed, more or less; but there is one fiercer thing than all these, and it cannot be tamed, so one of the apostles says.
It is kept behind two red doors and more than twenty white bars, and its name is spelled as follows: T-O-N-G-U-E. Yes, that is it, the tongue. James says, "The tongue can no man tame."
It is not only one of the fiercest things mentioned in the Bible, but it is also one of the crudest. I suppose you never thought that you could kill a person with your tongue, did you? And yet I have known some people say such mean things about others that those people were killed as far as living in their town was concerned, and had to move away, for all their influence was dead.
A pretty safe way when you are tempted to say anything unkind about another boy or girl, who is not present, is to ask yourself if it is fair play, since the other cannot defend himself; for I know that you all want to play fair. That is the basis of all true sport.
And then remember also that when once you have said an unkind thing you cannot take it back, for it lives on in spite of you.
Perhaps you recollect the interesting idea which the old Hebrews had of the separate existence of words as soon as they were spoken. A curse once uttered could not be recalled because it now existed independently of the speaker. You remember the story of the blessing of Jacob by Isaac. Isaac could not give it to Esau, because it had passed beyond his control.
"Boys flying kites, haul in their white-winged birds; You can't do that way when you're flying words, Things that we think may sometimes fall back dead, But God Himself can't kill them when they're said."
I hope that all you boys play baseball, and that many of you are on baseball teams. If you are, I suppose you know what is meant by a sacrifice hit.
It is called a "sacrifice hit" when the score is close and a player comes to the bat, and, although he would like to make a run, nevertheless, for the sake of the man on the base, he makes a "bunt," so that, while the pitcher or shortstop runs up to get the ball and put him out on first base, the man on the bases may make another base.
You see, then, that instead of making what is called a "grand-stand play" he just gives up his own glory for the sake of his team.
Did you ever think that your parents are constantly making "sacrifice hits" for you? Whenever your mother goes without a new dress in order that you may have a better suit of clothes; whenever your father gives up some pleasure to keep you in school, they are making a sacrifice hit for you.
And after all, boys and girls, that is about the only way the world has ever moved very far ahead. Socrates, an old Greek, made a sacrifice hit when he was put to death in prison with poison, because he wanted to make the young men of Athens wiser. Martin Luther made a sacrifice hit when he went to Worms, although he feared the Pope would kill him. But he was determined to get liberty for the people.
But the biggest sacrifice hit that was ever made was made by Christ when He was crucified on Calvary, in order that the world might know that God was a Father and loved His children.
In Fifty-Two Story Talks to Boys and Girls, Rev. Howard J. Chidley addresses children directly with a blend of narrative and moral instruction. The sermons, originally delivered to his congregation, rely on concrete imagery—poison labels, suffocated trees, a tricky ox—to make abstract concepts like sin and temptation tangible. Chidley frequently draws from nature, history, and scripture, but his most effective moments come from everyday scenarios: a boy hiding a wrong, a child tempted by moving pictures. The foreword by S. Parkes Cadman frames the collection as a remedy for Protestant neglect of youth, and Chidley’s tone is consistently earnest, practical, and conversational.
Sin as Poison and Suffocation
Chidley repeatedly uses physical harm as a metaphor for moral corruption. In “Suffocated Trees,” he describes trees killed by escaping gas and draws a parallel to children who hide wrongdoing: “Sin is the most poisonous thing that gets into one’s life.” The image of a “dull ache” spoiling sunshine recurs. Similarly, “Poison-Labels” compares a good child to “pure, fresh water with the poison-label on it”—outwardly clean but mislabeled by a guilty secret. These metaphors are not merely decorative; they structure the lesson. Chidley insists that concealment is itself a punishment: “There is no punishment like hiding a feeling of guilt.” The physicality of these images—gas, poison, suffocation—makes the abstract concept of sin immediate and visceral for young listeners.
Temptation and the Strategy of Replacement
In “Ulysses and the Sirens,” Chidley retells the classical myth to illustrate a counterintuitive approach to temptation. Rather than simply resisting, he advocates replacing the forbidden with something more attractive: “Always put something else in the place of the thing you are not to do.” He applies this to modern temptations—moving pictures, fishing—suggesting that children “go off and play something which will be more attractive.” This strategy of substitution, rather than suppression, is a recurring pattern. In “The Liberty of Obedience” (not excerpted here but listed in the contents), the title itself hints at a similar paradox. Chidley’s method is pragmatic: he does not scold but offers a workaround, trusting that better alternatives can crowd out bad choices.
The Child’s Relationship with Parents
Throughout the excerpts, parents are positioned as allies, not adversaries. In “Suffocated Trees,” Chidley urges children to confess wrongdoing before sleep: “Your parents may punish you, but they are the best friends you have.” He warns that keeping a guilty secret is “one of the saddest days in any boy’s or girl’s life.” This emphasis on frankness reflects a broader pastoral concern for the child’s emotional and spiritual health. The sermons consistently frame parental authority as protective, not punitive. Chidley’s tone is gentle but firm; he assumes children are capable of moral reasoning and self-reflection. The repeated call to “own up to it in an honest way” suggests a theology that values confession and restoration over mere rule-following.
Chidley’s sermons are best read aloud, as they were originally delivered. The short, self-contained chapters allow for flexible use—one per week, as the title suggests. Readers may notice how the author balances storytelling with direct application, often ending with a clear, actionable takeaway. The collection offers a window into early twentieth-century Protestant children’s ministry, with its emphasis on character formation and practical piety.
I remember the old sermons, each one a gentle hand guiding a child toward honesty. That same quiet, pastoral patience lives in Our Master: Thoughts for Salvationists about Their Lord — Themes and Context, like two old friends who never met but somehow shared the same lantern light on a long, familiar path.
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