How to Teach Religion Part 2

What is the child's concept of G.o.d? 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 G.o.d; what is the child's understanding of service to G.o.d? 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 G.o.d 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 cla.s.s. 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 cla.s.s hour is the teacher's great opportunity. His final measure as a teacher is taken as he stands before his cla.s.s 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 cla.s.srooms 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 cla.s.s. 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 cla.s.s? 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 cla.s.sroom 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 cla.s.ses for their teachers. Such schools and cla.s.ses 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 cla.s.ses and giving the time and effort necessary to prepare for better service.

Even where no organized training cla.s.ses 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 cla.s.s, 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 pa.s.s 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 cla.s.s; 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 G.o.d 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 G.o.d 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 G.o.d. 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 att.i.tude 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 n.o.ble 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 att.i.tude 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.