The Project Gutenberg eBook, How to Teach Religion, by George Herbert Betts This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: How to Teach Religion Principles and Methods Author: George Herbert Betts Release Date: May 8, 2005 [eBook #15800] Language: English Character set encoding: ISO-8859-1 ***START OF THE PROJECT GUTENBERG EBOOK HOW TO TEACH RELIGION*** E-text prepared by Juliet Sutherland, Karina Aleksandrova, and the Project Gutenberg Online Distributed Proofreading Team The Abingdon Religious Education Texts David B. Downey, General Editor COMMUNITY TRAINING SCHOOL SERIES NORMAN E. RICHARDSON, Editor HOW TO TEACH RELIGION PRINCIPLES AND METHODS BY GEORGE HERBERT BETTS THE ABINGDON PRESS NEW YORK CINCINNATI 1926 DEDICATED TO THOSE WHO HAVE IN THEIR KEEPING THE RELIGIOUS DESTINY OF AMERICA—THE TWO MILLION TEACHERS IN OUR CHURCH SCHOOLS. CONTENTS I. The Teacher Himself II. The Great Objective III. The Fourfold Foundation IV. Religious Knowledge of Most Worth V. Religious Attitudes to be Cultivated VI. Connecting Religious Instruction With Life and Conduct VII. The Subject Matter of Religious Education VIII. The Organization of Material IX. The Technique of Teaching X. Making Truth Vivid 13 Importance of the teacher—Three types of teachers—The personal factor in teaching religion— Developing the power of personality—The cultivatable factors in personality—A scale for determining personality—The teacher's mastery of subject-matter—Methods of growth—Fields of mastery demanded—Service and rewards—Problems and questions. 30 Two great objectives in teaching—Making sure of the greater objective—Teaching children versus teaching subject-matter—Subject-matter as a means instead of an end—Success in instruction to be measured in terms of modified life, not of material covered—The goal of a constantly developing Christian character and experience—Problems for discussion. 42 What the four-fold foundation consists of: (1) right aims, (2) right materials to reach these aims, (3) right organization of this material for instruction, (4) right presentation in instruction—The aim of teaching religion is (1) fruitful knowledge, (2) right religious attitudes and growing consciousness of God, (3) power and will to live righteously—Selecting subject-matter to meet these ends—Principles of organization of material—The problem of effective presentation— Questions for discussion. 58 Not all religious knowledge of equal value—What determines value of knowledge—Kind of knowledge needed by child—Developing the child's idea of God—Harm from wrong concepts of God—Giving the child the right concept of religion—The qualities by which religion should be defined to the child—The child's knowledge of the Bible; of the church; of religious forms of expression—Problems and questions. 76 The meaning of religious attitudes—These attitudes lie at the basis of both motives and character —Importance of the pupil's attitudes toward the church school and class—Enjoyment of the lesson hour and the growth of loyalty—The sense of mastery necessary to mental and spiritual growth—The grounding of a continuous interest in the Bible and religion—Growth in spiritual warmth and responsiveness—The cultivation of ideals—The training of fine appreciations— Worthy loyalties and devotions—Clearness of God-consciousness—Questions and problems. 91 Religious instruction must carry across to life and conduct—Hence necessity of finding practical outlet in expression for feelings, ideals, emotions and attitudes resulting from instruction—The setting up of certain religious habits—Expression in connection with the life of the church— Expression in the home life—Expression in the community and public school life—Expression in worship and the devotional life—Problems for discussion. 109 The Bible the great source-book of religious material—Yet much material other than biblical required—Principles for the selection of material from the Bible—Biblical material for early childhood; for later childhood; for adolescence—Story material and its sources—Materials from nature—Materials from history and biography—Picture material for religious teaching—Religious music for children—Questions and problems. 129 Four different types of organization—Organization applied (1) to the curriculum as a whole, (2) to individual lessons—Haphazard organization—Logical organization—Chronological organization —Psychological organization—Three types of curriculum organization: (1) Uniform lessons, (2) Graded lessons, (3) text books of religion—Organizing daily lesson material—Typical lesson plans—Problems for discussion. 148 Teaching that sticks—Attention the key—Types of appeal to attention—The control of interest— Interest and action—Variety and change as related to interest—Social contagion of interest—The prevention of distractions—The control of conduct—Danger points in instruction—Establishing and maintaining standards—Questions and problems. 165 EDITOR'S INTRODUCTION The teacher of religion needs to be very sure of himself at one point. He ought to be able to answer affirmatively the question, "Have I the prophetic impulse in my teaching?" Sooner or later, practical difficulties will "come not singly but by battalions," and the spirit needs to be fortified against discouragement. When driven back to the second or third line defense it is important that such a line really exists; the consciousness of being the spokesman for God makes the teacher invulnerable and unconquerable. But in order that this divine impulse may attain its greatest strength and find the most direct, articulate, and effective expression, the teacher must know how as well as what to teach. The most precious spiritual energy may be lost because improperly directed or controlled. Unhesitating insight into the solution of practical problems helps to open up a channel through which the prophetic impulse can find fullest expression. There is no substitute for mastery of the technique of the teaching process. Prayerful consecration cannot take its place. This ready command of the methods of teaching, on the other hand, is in no sense an equivalent of the consciousness of having been "called" or "chosen" to teach religion. The two must go hand in hand. No one who feels himself divinely appointed for this sacred task dares ignore the responsibility of becoming a "workman not to be ashamed, rightly dividing the word of truth." This volume by Dr. Betts offers the earnest teacher of religion an exceptional opportunity to make more effective his ideal of instruction. The treatment applies the best of modern educational science to the problems of the church school, without, however, for a moment, forgetting that a vital religious experience is the final goal of all our teaching. Besides setting forth the underlying principles of religious teaching in a clear and definite way, the author has included in every chapter a rich fund of illustration and concrete application which cannot fail to prove immediately helpful in every church classroom. It is also believed that students of religious education will find this treatment of method by Professor Betts the most fundamental and sane that has yet appeared in the field. Norman E. Richardson. AUTHOR'S PREFACE Children can be brought to a religious character and experience through right nurture and training in religion. This is the fundamental assumption on which the present volume rests, and it makes the religious education of children the most strategic opportunity and greatest responsibility of the church, standing out above all other obligations whatever. Further, the successful teaching of religion is based on the same laws that apply to other forms of teaching; hence teachers in church schools need and have a right to all the help that a scientific pedagogy permeated by an evangelistic spirit can give them. They also have the obligation to avail themselves of this help for the meeting of their great task. This book undertakes to deal in a concrete and practical way with the underlying principles of religious instruction. The plan of the text is simple. First comes the part the teacher must play in training the child in religion. Then the spiritual changes and growth to be effected in the child are set forth as the chief objective of instruction. Next is a XI. Types Of Teaching XII. Methods Used in the Recitation Vividness of impression necessary to lasting value—The whole mind involved in religion— Learning to think in religion—Protecting children against intellectual difficulties—The appeal of religion to the imagination—Guiding principles for the religious imagination—The use of the memory in religion—Laws of memory—How to memorize—Problems for discussion. 183 The several types of lessons for religious instruction—The informational lesson—The use of the inductive lesson—The deductive lesson in religion—The application of drill to religious teaching— The lesson in appreciation—Conducting the review lesson—How to make the lesson assignment —Questions and problems. 201 Methods of procedure for the lesson hour—The use of the topical method—Place and dangers of the lecture method—Securing participation from the class—The question method—Principles of good questioning—The treatment of answers—The story method—Guiding principles in story teaching—The teaching method of Jesus—Jesus the embodiment of all scientific pedagogy— Questions and problems. statement of the great aims, or goals, to be striven for in the child's expanding religious experience. These goals are: (1) fruitful religious knowledge; (2) right religious attitudes—interests, ideals, feelings, loyalties; (3) the application of this knowledge and these attitudes to daily life and conduct. Following the discussion of aims is the question of just what subject matter to choose in order to accomplish these ends, and how best to organize the chosen material for instruction. And finally, how most effectively to present the subject matter selected to make it serve its purpose in stimulating and guiding the spiritual growth and development of children. The volume is intended as a textbook for teacher-training classes, students of religious education, and for private study by church-school teachers. It is also hoped that ministers may find some help in its pages toward meeting their educational problems. Northwestern University, Evanston, Illinois. CHAPTER I THE TEACHER HIMSELF It is easy enough to secure buildings and classrooms for our schools. The expenditure of so many dollars will bring us the equipment we require. Books and materials may be had almost for the asking. The great problem is to secure teachers—real teachers, teachers of power and devotion who are able to leave their impress on young lives. Without such teachers all the rest is but as sounding brass or a tinkling cymbal. And to be a real teacher is a very high achievement. Bishop Vincent was giving a lecture on "That Boy." He himself was "that boy," and in the course of describing his school days he fell into meditation as follows: "That old school master of mine!—He is dead now—and I have forgiven him!—And I am afraid that was the chronology of the matter; for I never was able to forgive him while he lived." I, as one of the listeners, smiled at the bitter wit of the speaker, but was oppressed. This somber view of the impression sometimes left by teachers on their pupils received an antidote the following day, however, when a venerable old man approached my desk bearing in his hands an ancient and dog-eared copy of a text in grammar. He opened the book and proudly showed me written across the fly leaf "Grover Cleveland, President." Then he told me this story: "I have been a teacher. In one of my first schools I had Grover Cleveland as a pupil. He came without a textbook in grammar, and I loaned him mine. Years passed, and Grover Cleveland was President of the United States. One day I was one of many hundreds passing in line at a public reception to grasp the President's hand. I carried this book with me, and when it came my turn to meet the President, I presented the volume and said, 'Mr. President, do you recognize this book, and do you remember me?' In an instant the light of recognition had flashed in Mr. Cleveland's eyes. Calling me by name, he grasped my hand and held it while the crowd waited and while he recalled old times and thanked me for what I had meant to him when I was his teacher. Then he took the old book and autographed it for me." Three types of teachers.—Two types of teachers are remembered: one to be forgiven after years have softened the antagonisms and resentments; the other to be thought of with honor and gratitude as long as memory lasts. Between these two is a third and a larger group: those who are forgotten, because they failed to stamp a lasting impression on their pupils. This group represents the mediocrity of the profession, not bad enough to be actively forgiven, not good enough to claim a place in gratitude and remembrance. To which type would we belong? To which type can we belong? Can we choose? What are the factors that go to determine the place we shall occupy in the scale of teachers? THE PERSONAL FACTOR When we revert to our own pupil days we find that the impressions which cling to our memories are not chiefly impressions of facts taught and of lessons learned, but of the personality of the teacher. We may have forgotten many of the truths presented and most of the conclusions drawn, but the warmth and glow of the human touch still remains. To be a teacher of religion requires a particularly exalted personality. The teacher and the truth taught should always leave the impression of being of the same pattern. "For their sakes I sanctify myself," said the Great Teacher; shall the teachers of his Word dare do less! The teacher as an interpreter of truth.—This is not to say that the subject matter taught is unimportant, nor that the lessons presented are immaterial. It is only to say that life responds first of all to life. Truth never comes to the child disembodied and detached, but always with the slant and quality of the teacher's interpretation of it. It is as if the teacher's mind and spirit were the stained glass through which the sunlight must fall; all that passes through the medium of a living personality takes its tone and quality from this contact. The pupils may or may not grasp the lessons of their books, but their teachers are living epistles, known and read by them all. For it is the concrete that grips and molds. Our greatest interest and best attention center in persons. The world is neither formed nor reformed by abstract truths nor by general theories. Whatever ideals we would impress upon others we must first have realized in ourselves. What we are often drowns out what we say. Words and maxims may be misunderstood; character seldom is. Precepts may fail to impress; personality never does. God tried through the ages to reveal his purposes to man by means of the law and the prophets, but man refused to heed or understand. It was only when God had made his thought and plan for man concrete in the person of Jesus of Nazareth that man began to understand. The first and most difficult requirement of the teacher, therefore, is—himself, his personality. He must combine in himself the qualities of life and character he seeks to develop in his pupils. He must look to his personality as the source of his influence and the measure of his power. He must be the living embodiment of what he would lead his pupils to become. He must live the religion he would teach them. He must possess the vital religious experience he would have them attain. The building of personality.—Personality is not born, it is made. A strong, inspiring personality is not a gift of the gods, nor is a weak and ineffective personality a visitation of Providence. Things do not happen in the realm of the spiritual any more than in the realm of nature. Everything is caused. Personality grows. It takes its form in the thick of the day's work and its play. It is shaped in the crush and stress of life's problems and its duties. It gains its quality from the character of the thoughts and acts that make up the common round of experience. It bears the marks of whatever spiritual fellowship and communion we keep with the Divine. Professor Dewey tells us that character is largely dependent on the mode of assembling its parts. A teacher may have a splendid native inheritance, a fine education, and may move in the best social circles, and yet not come to his best in personality. It requires some high and exalted task in order to assemble the powers and organize them to their full efficiency. The urge of a great work is needed to make potential ability actual. Paul did not become the giant of his latter years until he took upon himself the great task of carrying the gospel to the Gentiles. Our own responsibility.—It follows then that the building of our personalities is largely in our own hands. True, the influence of heredity is not to be overlooked. It is easier for some to develop attractive, compelling qualities than for others. The raw material of our nature comes with us; is what heredity decrees. But the finished product bears the stamp of our training and development. Fate or destiny never takes the reins from our hands. We are free to shape ourselves largely as we will. Our inner life will daily grow by what it feeds upon. This is the great secret of personality-building. What to-day we build into thought and action to-morrow becomes character and personality. Let us cultivate our interests, think high thoughts, and give ourselves to worthy deeds, and these have soon become a life habit. Let our hearts go out in helpfulness to those about us, and sympathy for human kind becomes a compelling motive in our lives before we are aware. Let us consciously listen to the still small voice speaking to the soul, and we will find our souls expanding to meet the Infinite. The secret.—He who would develop his personality into the full measure of its strength and power must, then, set his goal at living constantly in the presence of the BEST. This will include the best in thought and memory and anticipation. It will permit none but cheerful moods, nor allow us to dwell with bitterness upon petty wrongs and grievances. It will control the tongue, and check the unkind word or needless criticism. It will cause us to seek for the strong and beautiful qualities in our friends and associates, and not allow us to point out their faults nor magnify their failings. It will cure us of small jealousies and suppress all spirit of revenge. It will save us from idle worry and fruitless rebellion against such ills as cannot be cured. In short, it will free our lives from the crippling influence of negative moods and critical attitudes. It will teach us to be ruled by our admirations rather than by our aversions. Above all, he who would build a personality fitted to serve as the teacher of the child in his religion must constantly live in the presence of the best he can attain in God. There is no substitute for this. No fullness of intellectual power and grasp, no richness of knowledge gleaned, and no degree of skill in instruction can take the place of a vibrant, immediate, Spirit-filled consciousness of God in the heart. For religion is life, and the best definition of religion we can present to the child is the example and warmth of a life inspired and vivified by contact with the Source of all spiritual being. The authority of the teacher should rest on his own religious experience, rather than on the spiritual experience of others. A character chart.—There is no possibility, of course, of making a list of all the qualities that enter into our personalities. Nor would it be possible to trace all the multiform ways in which these qualities may combine in our characters. It is worth while, however, to consider a few of the outstanding traits which take first place in determining our strength or weakness, and especially such as will respond most readily to conscious training and cultivation. Such a list follows. Each quality may serve as a goal both for our own development and for the training of our pupils. Positive Qalities Negative Qualities 1 Open-minded, inquiring, broad Narrow, dogmatic, not hungry for truth 2 Accurate, thorough, discerning Indefinite, superficial, lazy 3 Judicious, balanced, fair Prejudiced, led by likes and dislikes 4 Original, independent, resourceful Dependent, imitative, subservient 5 Decisive, possessing convictions Uncertain, wavering, undecided 6 Cheerful, joyous, optimistic Gloomy, morose, pessimistic, bitter 7 Amiable, friendly, agreeable Repellent, unsociable, disagreeable 8 Democratic, broadly sympathetic Snobbish, self-centered, exclusive 9 Tolerant, sense of humor, generous Opinionated, dogmatic, intolerant 10 Kind, courteous, tactful Cruel, rude, untactful 11 Tractable, cooperative, teachable Stubborn, not able to work with others 12 Loyal, honorable, dependable Disloyal, uncertain dependability 13 Executive, forceful, vigorous Uncertain, weak, not capable 14 High ideals, worthy, exalted Low standards, base, contemptible 15 Modest, self-effacing Egotistical, vain, autocratic 16 Courageous, daring, firm Overcautious, weak, vacillating 17 Honest, truthful, frank, sincere Low standards of honor and truth 18 Patient, calm, equable Irritable, excitable, moody 19 Generous, open-hearted, forgiving Stingy, selfish, resentful 20 Responsive, congenial Cold, repulsive, uninviting 21 Punctual, on schedule, capable Tardy, usually behindhand, incapable 22 Methodical, consistent, logical Haphazard, desultory, inconsistent 23 Altruistic, given to service Indifferent, not socially-minded 24 Refined, alive to beauty, artistic Coarse, lacking æsthetic quality 25 Self-controlled, decision, purpose Suggestible, easily led, uncertain 26 Good physical carriage, dignity Lack of poise, ill posture, no grace 27 Taste in attire, cleanliness, pride Careless in dress, frumpy, no pride 28 Face smiling, voice pleasing Somber expression, voice unpleasant 29 Physical endurance, vigor, strength Quickly tired, weak, sluggish 30 Spiritual responsiveness strong Spiritually weak, inconstant, uncertain 31 Prayer life warm, satisfying Prayer cold, formal, little comfort 32 Religious certainty, peace, quiet Conflict, strain, uncertainty 33 Religious experience expanding Spiritual life static or losing force 34 God a near, inspiring reality God distant, unreal, hard of approach 35 Power to win others to religion Influence little or negative 36 Interest in Bible and religion Little concern for religion and Bible 37 Religion makes life fuller and richer Religion felt as a limitation 38 Deeply believe great fundamentals Lacking in foundations for faith 39 Increasing triumph over sin Too frequent falling before temptation 40 Religious future hopeful Religious growth uncertain It is highly instructive for one to grade himself on this list of qualities; or he may have his friends and associates grade him, thus getting an estimate of the impression he is making on others. Teachers will find it well worth while to attempt to grade each of their pupils; for this will give a clearer insight into their strengths and weaknesses, and so indicate where to direct our teaching. Mark each separate set of qualities on the scale of 10 for the highest possible attainment. If the strength of the positive qualities of a certain set (as in No. 10) can be marked but 6, then the negative qualities of this set must carry a mark of 4. THE TEACHER'S BACKGROUND OF PREPARATION One can never teach all he knows. Dr. John Dewey tells us that the subject matter of our instruction should be so well mastered that it has become second nature to us; then when we come to the recitation we can give our best powers of thought and insight to the human element—seeking to understand the boys and girls as we teach them. Our knowledge and mastery must always be much broader than the material we actually present. It must be deeper and our grasp more complete than can be reached by our pupils. For only this will give us the mental perspective demanded of the teacher. Only this will enable our thought to move with certainty and assurance in the field of our instruction. And only this will win the confidence and respect of our pupils who, though their minds are yet unformed, have nevertheless a quick sense for mastery or weakness as revealed in their teacher. A danger confronted by teachers in church schools.—Teachers in our church schools are at a disadvantage at this point. They constitute a larger body than those who teach in the day schools, yet the vast army who teach our children religion receive no salaries. They are engaged in other occupations, and freely give their services as teachers of religion with no thought of compensation or reward. The time and enthusiasm they give to the Sunday school is a free- will offering to a cause in which they believe. All this is inspiring and admirable, but it also contains an element of danger. For it is impossible to set up scholastic and professional standards for our teachers of religion as we do for the teachers in our day schools. The day-school teacher, employed by the state and receiving public funds, must go through a certain period of training for his position. He must pass examinations in the subject matter he is to teach, and in his professional fitness for the work of the teacher. He must have a certificate granted by responsible authorities before he can enter the schoolroom. He must show professional growth while in service if he is to receive promotion or continue in the vocation. Greater personal responsibility on church school teacher.—Naturally, all this is impossible with volunteer teachers who receive no pay for their services and are not employed under legal authority. No compulsion can be brought to bear; all must rest on the sense of duty and of opportunity of the individual teacher. Yet the Sunday school teacher needs even a more thorough background of preparation than the day-school teacher, for the work of instruction in the Sunday school is almost infinitely harder than in the day school. Religion and morals are more difficult to teach than arithmetic and geography. The church building usually lacks adequate classroom facilities. The lesson material is not as well graded and adapted to the children as the day-school texts. The lessons come but once a week, and the time for instruction is insufficient. The children do not prepare their lessons, and so come to the Sunday school lacking the mental readiness essential to receiving instruction. This all means that the Sunday school teacher must rise to a sense of his responsibilities. He must realize that he holds a position of influence second to none in the spiritual development of his pupils. He must remember that he is dealing with a seed-time whose harvest involves the fruits of character and destiny. With these facts in mind he must ask himself whether he is justified in standing before his class as teacher without having given the time and effort necessary for complete preparation. The teacher and his Bible.—The teacher should know his Bible. This means far more than to know its text and characters. The Bible is history, it is literature, it is a treatise on morals, it is philosophy, it is a repository of spiritual wisdom, it is a handbook of inspiration and guidance to the highest life man has in any age conceived. To master the Bible one must have a background of knowledge of the life and history of its times. He must enter into the spirit and genius of the Hebrew nation, know their aspirations, their political and economic problems, and understand their tragedies and sufferings. He must know the historical and social setting of the Jewish people, the nations and civilizations that surrounded them, and the customs, mode of life, and trend of thought of contemporaneous peoples. Not all of these things can be learned from the Bible itself. One must make use of the various helps and commentaries now available to Bible students. The religions of ancient Egypt, Assyria, Babylonia, Greece, and Rome should be studied. Ancient literatures should be placed under tribute, and every means employed to gain a working knowledge of the social medium out of which the Christian religion developed. The teacher's knowledge of children.—Time was when we thought of the child as a miniature man, differing from adults on the physical side only in size and strength, and on the mental side only in power and grasp of thought. Now we know better. We know that the child differs from the adult not only in the quantity but also in the quality of his being. It is the business of the teacher to understand how the child thinks. What is the child's concept of God? What is the character of the child's prayer? How does the child feel when he takes part in the acts of worship? We talk to the child about serving God; what is the child's understanding of service to God? We seek to train the child to loyalty to the church; what does the church stand for to the child? We teach the child about sin and forgiveness; just what is the child's comprehension of sin, and what does he understand by forgiveness? We tell the child that he must love God and the Christ; can a child control his affections as he will, or do they follow the trend of his thoughts and experiences? These are not idle questions. They are questions that must be answered by every teacher who would be more than the blind leader of the blind. Coming to know the child.—How shall the teacher come to know the child? Professor George Herbert Palmer sets forth a great truth when he says that the first quality of a great teacher is the quality of vicariousness. By this he means the ability on the part of the teacher to step over in his imagination and take the place of the child. To look at the task with the child's mind and understanding, to feel the appeal of a lesson or story through the child's emotions, to confront a temptation with the child's power of will and self-control—this ability is the beginning of wisdom for those who would understand childhood. The teacher must first of all, therefore, be a sympathetic investigator in the laboratory of child life. Not only in the Sunday school, but daily, he must observe, study, seek to interpret children. Nor should the teacher of religion neglect the books on the child and his religion. Many investigators are giving their time and abilities to studying child nature and child religion. A mastery of their findings will save us many mistakes in the leadership and training of children. A knowledge of their methods of study will show us how ourselves more intelligently to study childhood. Comprehension of the principles they represent, coupled with the results of our own direct interpretation of children, will convince us that, while each child differs from every other, certain fundamental laws apply to all childhood. It is the teacher's task and privilege to master these laws. Knowledge of technique.—Teaching is an art, which must be learned the same as any other art. True, there are those who claim that anyone who knows a thing can teach it; but often the teacher who makes such a claim is himself the best refutation of its validity when he comes before his class. Probably most of us have known eminent specialists in their field of learning who were but indifferent teachers. It is not that they knew too much about their subjects, but that they had not mastered the art of its presentation to others. The class hour is the teacher's great opportunity. His final measure as a teacher is taken as he stands before his class in the recitation. Here he succeeds or fails. In fact, here the whole system of religious education succeeds or fails. For it is in this hour, where the teacher meets his pupils face to face and mind to mind, that all else culminates. It is for this hour that the Sunday school is organized, the classrooms provided, and the lesson material prepared. It is in this hour that the teacher succeeds in kindling the interest, stirring the thought and feeling, and grounding the loyalty of his class. Or, failing in this, it is in the recitation hour that the teacher leaves the spiritual life of the child untouched by his contact with the Sunday school and so defeats its whole intent and purpose. The teacher of religion should therefore ask himself: "What is my craftsmanship in instruction? Do I know how to present this material so that it will take hold upon my class? Do I know the technique of the recitation hour, and the principles of good teaching? Have I read what the scholars have written and what the experience of others has to teach me. Have I definitely planned and sought for skill? Is my work in the classroom the best that I can make it?" The teacher must continuously be a student.—The successful teacher of religion must, therefore, be a student. He must continually grow in knowledge and in teaching power. There is no possibility of becoming "prepared" through the reading of certain books and the pursuit of certain courses of study and then having this preparation serve without further growth. The famous Dr. Arnold, an insatiable student until the day of his death, when asked why he found it necessary to prepare for each day's lessons, said he preferred that his pupils "should drink from a running stream rather than from a stagnant pool." This, then, should be the teacher's standard: A broad background of general preparation, constant reading and study in the field of religion and religious teaching, special preparation for each lesson taught. The churches of each community should unite in providing a school for teacher training. Where the community training school cannot be organized, individual churches should organize training classes for their teachers. Such schools and classes have been provided in hundreds of places, and the movement is rapidly spreading. Wherever such opportunities are available the best church school teachers are flocking to the classes and giving the time and effort necessary to prepare for better service. Even where no organized training classes are at present available, the earnest teacher can gain much help from following an organized course of reading in such lines as those just given. Excellent texts are available in most of these fields. The reward.—One deep and abiding satisfaction may come to the teacher who feels the burden of reaching the standards set forth in this lesson. It is all worth while. Some make the mistake of charging against their task all the time, effort and devotion that go into preparing themselves as teachers of religion. But this is a false philosophy. For a great work greatly performed leaves the stamp of its greatness on the worker. All that we do toward making out of ourselves better teachers of childhood adds to our own spiritual equipment. All the study, prayer, and consecration we give to our work for the children returns a hundredfold to us in a richer experience and a larger capacity for service. 1. Recall several teachers whom you remember best from your own pupil days, and see whether you can estimate the qualities in their character or teaching which are responsible for the lasting impression. 2. Are you able to determine from the character chart which are your strongest qualities? Which are your weakest qualities? Just what methods are you planning to use to improve your personality? 3. In thinking of your class, are you able to judge in connection with different ones on what qualities of character they most need help? Are you definitely seeking to help on these points in your teaching? 4. Do you think that church-school teachers could pass as good an examination on what they undertake to teach as day-school teachers? Are the standards too high for day-school teachers? Are they high enough for church-school teachers? 5. Have you seen Sunday-school teachers at work who evidently did not know their Bibles? Have you seen others who seemed to know their Bibles but who were ignorant of childhood? Have you seen others whose technique of teaching might have been improved by a little careful study and preparation? Are you willing to apply these three tests to yourself? FOR FURTHER READING Palmer, The Ideal Teacher. Hyde, The Teacher's Philosophy. Slattery, Living Teachers. Horne, The Teacher as Artist. CHAPTER II THE GREAT OBJECTIVE All teaching has two objectives—the subject taught and the person taught. When we teach John grammar (or the Bible) we teach grammar (or the Bible), of course; but we also teach John. And the greater of these two objectives is John. It is easy enough to attain the lesser of the objectives. Anyone of fair intelligence can master a given amount of subject matter and present it to a class; but it is a far more difficult thing to understand the child—to master the inner secrets of the mind, the heart, and the springs of action of the learner. Who can measure the potentialities that lie hidden in the soul of a child! Just as the acorn contains the whole of the great oak tree enfolded in its heart, so the child-life has hidden in it all the powers of heart and mind which later reach full fruition. Nothing is created through the process of growth and development. Education is but a process of unfolding and bringing into action the powers and capacities with which the life at the beginning was endowed by its Creator. THE CHILD AS THE GREAT OBJECTIVE The child comes into the world—indeed, comes into the school—with much potential and very little actual capital. Nature has through heredity endowed him with infinite possibilities. But these are but promises; they are still in embryonic form. The powers of mind and soul at first lie dormant, waiting for the awakening that comes through the touch of the world about and for the enlightenment that comes through instruction. Given just the right touch at the opportune moment, and these potential powers spring into dynamic abilities, a blessing to their possessor and to the world they serve. Left without the right training, or allowed to turn in wrong directions, and these infinite capacities for good may become instruments for evil, a curse to the one who owns them and a blight to those against whom they are directed. Children the bearers of spiritual culture.—The greatest business of any generation or people is, therefore, the education of its children. Before this all other enterprises and obligations must give way, no matter what their importance. It is at this point that civilization succeeds or fails. Suppose that for a single generation our children should, through some inconceivable stroke of fate, refuse to open their minds to instruction—suppose they should refuse to learn our science, our religion, our literature, and all the rest of the culture which the human race has bought at so high a price of sacrifice and suffering. Suppose they should turn deaf ears to the appeal of art, and reject the claims of morality, and refuse the lessons of Christianity and the Bible. Where then would all our boasted progress be? Where would our religion be? Where would modern civilization be? All would revert to primitive barbarism, through the failure of this one generation, and the race would be obliged to start anew the long climb toward the mountain top of spiritual freedom. Each generation must therefore create anew in its own life and experience the spiritual culture of the race. Each child that comes to us for instruction, weak, ignorant, and helpless though he be, is charged with his part in the great program God has marked out for man to achieve. Each of these little ones is the bearer of an immortal soul, whose destiny it is to take its quality and form from the life it lives among its fellows. And ours is the dread and fascinating responsibility for a time to be the mentor and guide of this celestial being. Ours it is to deal with the infinite possibilities of child-life, and to have a hand in forming the character that this immortal soul will take. Ours it is to have the thrilling experience of experimenting in the making of a destiny! Childhood's capacity for growth.—Nor must we ever think that because the child is young, his brain unripe, and his experience and wisdom lacking, our responsibility is the less. For the child's earliest impressions are the most lasting, and the earliest influences that act upon his life are the most powerful in determining its outcome. Remember that the babe, starting at birth with nothing, has in a few years learned speech, become acquainted with much of his immediate world, formed many habits which will follow him through life, and established the beginnings of permanent character and disposition. Remember the indelible impression of the bedside prayers of your mother, of the earliest words of counsel of your father, of the influence of a loved teacher, and then know that other children are to-day receiving their impressions from us, their parents and teachers. Consider for a moment the child as he comes to us for instruction. We no longer insist with the older theologies that he is completely under the curse of "original sin," nor do we believe with certain sentimentalists that he comes "trailing clouds of glory." We believe that he has infinite capacities for good, and equally infinite capacities for evil, either of which may be developed. We know that at the beginning the child is sinless, pure of heart, his life undefiled. To know this is enough to show us our part. This is to lead the child aright until he is old enough to follow the right path of his own accord, to ground him in the motives and habits that tend to right living, and so to turn his mind, heart, and will to God that his whole being seeks accord with the Infinite. Religious conservation.—If our leading of the child is wise, and his response is ready, there will be no falling away from a normal Christian life and a growing consciousness of God. This does not mean that the child will never do wrong, nor commit sin. It does not mean that the youth will not, when the age of choice has come, make a personal decision for Christ and consecrate his life anew to Christ's service. It means, rather, that the whole attitude of mind, and the complete trend of life of the child will be religious. It means that the original purity of innocence will grow into a conscious and joyful acceptance of the Christ-standard. It means that the child need never know a time when he is not within the Kingdom, and growing to fuller stature therein. It means that we should set our aim at conservation instead of reclamation as the end of our religious training. Yet what a proportion of the energy of the church is to-day required for the reclaiming of those who should never have been allowed to go astray! Evangelistic campaigns, much of the preaching, "personal work," Salvation Army programs, and many other agencies are of necessity organized for the reclaiming of men and women who but yesterday were children in our homes and church schools, and plastic to our training. What a tragic waste of energy!—and then those who never return! Should we not be able more successfully to carry out the Master's injunction, "Feed my lambs"? The child-Christian.—All of these considerations point to the inevitable conclusion that the child is the great objective of our teaching. Indeed, the child ought to be the objective of the work of the whole church. The saving of its children from wandering outside the fold is the supreme duty and the strategic opportunity of the church, standing out above all other claims whatever. We are in some danger of forgetting that when Jesus wanted to show his disciples the standard of an ideal Christian he "took a child and set him in the midst of them." We do not always realize that to keep a child a Christian is much more important than to reclaim him after he has been allowed to get outside the fold. The recent report of a series of special religious meetings states that there were a certain number of conversions "exclusive of children," the implication being that the really important results were in the decisions of the adults. The same point of view was revealed when a church official remarked after the reception of a large group of new members, "It was an inspiring sight, except that there were so few adults!" When shall we learn that if we do our duty by the children there will be fewer adults left outside for the church to receive? NO SUBJECT MATTER AN END IN ITSELF The teacher must first of all take his stand with the child. He must not allow his attention and enthusiasms to become centered on the matter he teaches. He must not be satisfied when he has succeeded in getting a certain fact lodged in the minds of his pupils. He must first, last, and all the time look upon subject matter, no matter how beautiful and true it may be, as a means to an end. The end sought is certain desired changes in the life, thought, and experience of the child. There are hosts of teachers who can teach grammar (or the Bible), but comparatively few who can teach John. This does not mean that the material we teach is unimportant, nor that we can fulfill our duty as teachers without the use of interesting, fruitful, and inspiring subject matter. It does not mean that we are not to love the subject we teach, and feel our heart thrill in response to its beauty and truth. Making subject matter a means instead of an end.—One who is not filled with enthusiasm for a subject has no moral right to attempt to teach it, for the process will be dead and lifeless, failing to kindle the fires of response in his pupils and lacking in vital results. But the true teacher never loves a body of subject matter for its own sake; he loves it for what through it he can accomplish in the lives of those he teaches. As a student, searching for the hidden meanings and thrilling at the unfolding beauties of some field of truth which we are investigating, we may love the thing we study for its own sake; and who of us does not feel in that way toward sections of our Bible, a poem, the record of noble lives, or the perfection of some bit of scientific truth? But when we face about and become the teacher, when our purpose is not our own learning but the teaching of another, then our attitude must change. We will then love our cherished body of material not less, but differently. We will now care for the thing we teach as an artisan cares for his familiar instruments or the artist cares for his brush—we will prize it as the means through which we shall attain a desired end. Subject matter always subordinate to life.—It will help us to understand the significance of this fundamental principle if we pause to realize that all the matter we teach our children had its origin in human experience; it was first a part of human life. Our scientific discoveries have come out of the pressure of necessities that nature has put upon us, and what we now put into our textbooks first was lived by men and women in the midst of the day's activities. The deep thoughts, the beautiful sentiments, and the high aspirations expressed in our literature first existed and found expression in the lives of people. The cherished truths of our Bible and its laws for our spiritual development appeal to our hearts just because they have arisen from the lives of countless thousands, and so have the reality of living experience. There is, therefore, no abstract truth for truth's sake. Just as all our culture material—our science, our literature, our body of religious truth—had its rise out of the experience of men engaged in the great business of living, so all this material must go back to life for its meaning and significance. The science we teach in our schools attains its end, not when it is learned as a group of facts, but when it has been set at work by those who learn it to the end that they live better, happier, and more fruitful lives. The literature we offer our children has fulfilled its purpose, not when they have studied the mechanism of its structure, read its pages, or committed to memory its lines, but when its glowing ideals and high aspirations have been realized in the lives of those who learn it. And so this also holds for the Bible and its religious truth. Its rich lessons full of beautiful meaning may be recited and its choicest verses stored in the memory and still be barren of results, except as they are put to the test and find expression in living experience. The only true test of learning a thing is whether the learner lives it. The only true test of the value of what one learns is the extent to which it affects his daily life. The value of our teaching is therefore always to be measured by the degree to which it finds expression in the lives of our pupils. John, not grammar (nor even the Bible), is the true objective of our teaching. EFFECT OF THE OBJECTIVE ON OUR TEACHING Not only will this point of view vitalize our teaching for the pupils, but it will also save it from becoming commonplace and routine for ourselves. This truth is brought out in a conversation that occurred between an old schoolmaster and h...