How to Teach Religion

The number of Bibles sold every year would lead one to suppose that our people are great students of the Scriptures. Yet the almost universal ignorance of the Bible proves that it is one thing to own a Bible, and quite another thing to read it. We may buy the Bible because other people own Bibles, because we believe in its principles, and because it seems altogether desirable to have the Bible among our collection of books. But the extent to which we read the Bible depends on our interest in it and the truths with which it deals.

Nor should we forget that, while the United States is rightly counted as one of the great Christian nations, only about two out of five of our people are members of Christian churches. It is true that this proportion would be considerably increased if all churches admitted the younger children to membership; but even making allowance for this fact, it is evident that a great task still confronts the church in interesting our own millions in religion in such a way that they shall take part in its organized activities.

Let each teacher of religion therefore ask himself: "To what extent am I grounding in my pupils a permanent and continuing interest in the Bible and in the Christian religion? Growing out of lessons I teach these children are they coming to like the Bible? will they want to know more about it? will they turn to it naturally as a matter of course because they have found it interesting and helpful? will they care enough for it through the years to search for its deeper meanings and for its hidden beauties? and because of this will they build the strength and inspiration of the Bible increasingly into their lives?"

And, further: "Are my pupils developing a growing interest in religion? Do they increasingly find it attractive and inspiring, or is religion to them chiefly a set of restraints and prohibitions? Do they look upon religion as a means to a happier and fuller life, or as a limitation and check upon life. Is religion being revealed to them as the pearl of great price, or does it possess but little value in their standard of what is worth while?" These questions are of supreme significance, for in their right answers are the very issues of spiritual life for those we teach.

Spiritual responsiveness.—The teacher must accept responsibility for the spiritual growth as well as the intellectual training of his pupils. There is no escape from this. We must be satisfied with nothing less than a constantly increasing consciousness of God's presence and reality in the lives of those we teach.

As the child's knowledge grows and his concept of God, develops, this should naturally and inevitably lead to an increasing warmth of attitude toward God and a tendency to turn to him constantly for guidance, strength, comradeship, and forgiveness. Indeed, the cultivation of this trend of the life toward God is the supreme aim in our religious leadership of children. Without this result, whatever may have been the facts learned or the knowledge gleaned, there has been no worthy progress made in spiritual growth and development.

The evolution of spiritual responsiveness.—The realization of this new spiritual consciousness in the child's life may not involve any special nor abrupt upheaval. If the child is wisely led, and if he develops normally in his religion, it almost certainly will not. Countless thousands of those who are living lives very full of spiritual values have come into the rich consciousness of divine relationship so gradually that the separate steps cannot be distinguished. "First the blade, then the ear, and then the full grain in the ear" is the natural law of spiritual growth.

The bearing of this truth upon our teaching is that we must seek for the unfolding of the child's spiritual nature and for the turning of his thought and affections toward God from the first. We must not point to some distant day ahead when the child will "accept Jesus" or become "a child of God." We must ourselves think of the child, and lead the child to think of himself, as a member of God's family.

This does not mean that the child, as he grows from childhood into youth and adulthood, will not need to make a personal and definite decision to give God and the Christ first place in his life; he will need to do this not once, but many times. It only means that from his earliest years the child is to be made to feel that he belongs to God, and should turn to him as Father and Friend. Day by day and week by week the child should be growing more vitally conscious of God's place in his life, and more responsive to this relationship. Only by this steady and continuous process of growth will the spiritual nature take on the depth and quality which the Christian ideal sets for its attainment.

Ideals and ambitions.—In order that religion may be a helpful reality to the child it must extend to his developing ideals and ambitions. For even children have ideals and ambitions, however crude they may be, or however much they may lack the serious and practical nature they later take on. Probably no child reaches his teens without having many times secretly determined that he would do this or become that, which he has admired in some hero of his own choosing from actual acquaintance or from books or stories. There is no normal child but who has his own notions of greatness and importance, of success and fame, and who wishes and longs for certain things ahead upon which he has set his heart, and which he purposes to attain. The things that he thus values are his ideals, goals to be reached. Ideals are, therefore, guides to action and effort, something to be striven after and sacrificed for. They are the things most worth while, for which we can afford to forego other things of lesser value. It was the force of a great ideal which led Paul to say, "This one thing I do"; and to the attainment of that ideal he gave all his purpose and effort.

To form true ideals requires a trained sense of values; one must develop a power of spiritual perspective, and be able to see things in their true proportions. He must know what things rightly come first if he is to "put first things first;" He must have some training in recognizing the value of "pearls" if he is to see that it is a good exchange to "sell all that he has" in order to "buy the pearl of great price."

This all suggests that one of the responsibilities resting upon us as teachers of religion is to guide the child in the forming of his ideals. We must help him form his notion of what is worthy and admirable in character. We must see that he develops high standards of truth, honesty, obedience, and the other moral virtues which lie at the foundation of all vital religion. We must make certain that his ideals of success and achievement include a large measure of service to his fellows. We must ground him in right personal ideals and standards of purity and clean living. We must make him feel a deep sense of responsibility for the full development and fruitful use of his own powers and abilities. In short, we must with all the wisdom and devotion we possess bring him to accept the life of Jesus as the ideal and pattern for his own life.

Fine appreciations.—What one admires is an index to his character. More than this, the quality and tone of one's admirations finally build themselves into his nature and become a part of his very being. Life is infinitely enriched and refined by responding to the beauty, the goodness, and the gladness to be found around us. In Hawthorne's story of The Great Stone Face, the boy Ernest dwelt upon and admired the character revealed in the benignant lines of the great face outlined by the hand of the Creator on the mountainside until the fine qualities which the young boy daily idealized had grown into his own life, and Ernest himself had become the "wise man" whose coming had long been awaited by his people.

It is not enough therefore to learn the facts about the lives of the great men and women of the Bible or of other times. The story of their lives must be presented in such a way that admiration is compelled from the learner: for only the qualities the child appreciates and admires are finally built into his own ideal. It is not enough that the child shall be taught that God created the world and all that is therein; he must also be brought to appreciate and admire the wonders and beauties of nature as an evidence of God's wisdom, power, and goodness. It is not enough that our pupils shall come to know the chief events in the life of Jesus and the outline of his teachings; they must also find themselves lost in admiration of the matchless qualities of his great personality.

And so also with music, art, architecture, with the fine in human life and conduct, or with great and noble deeds. Inherent in them all are spiritual stimulus and food for the young life, manna upon which the growing soul should feed. But here again the law holds: in order to assimilate them to his life the child must appreciate, enjoy, admire. To bring this about is one part of our task as teacher.

Worthy loyalties and devotions.—Every worthy character must have in it a certain power of resistance, a quality that makes it able to withstand hardship for the sake of an ideal or a cause. It is easy enough to be heroic when it costs nothing of effort or sacrifice. There is no trouble in securing supporters for a cause that is popular, or workers when the work called for is interesting and attractive. We are all willing to stand for the right if to stand is agreeable and exhilarating, and does not bring us too much of unpleasantness, pain, or suffering.

But life at its best and noblest does involve some hardship. Much that is best in human experience has come to us through hardship, toil, and suffering cheerfully endured by heroic souls who counted their own lives as naught so that the cause to which they gave themselves might win. The comforts, freedom, and opportunities we enjoy some one paid for, bought with endless effort and sacrifice. Our very religion, the symbol of life, gladness, and salvation, has as its background tragedy, suffering, death, the cross.

The quality that makes us willing to endure and resist for the sake of a cause or an ideal we call loyalty. The high value set upon it is seen in the fact that loyalty is the first test of citizenship required; it is a quality admired and praised among all peoples in all relations of life; it is the quality we demand and prize in our friends and associates. On the other hand, disloyalty to country, friends, or trust is universally looked upon as despicable, and punished with contempt, scorn, and hatred.

The appeal to the heroic.—One of the ends of religious teaching is to cultivate in our youth the spirit of loyalty to worthy ideals and causes. Loyalty rests on a stratum of heroism, which is to be found deep down in every normal human being. We must stimulate and appeal to the heroic in the child's nature. We must make him see that the strong and fine men and women are willing to meet much that is hard and disagreeable, so that they may be loyal to their task. We must make him realize that the greatest and most worthy thing one can do is to "endure hardship" for a cause; that to be willing to suffer for an ideal is a mark of strength and courage; and that "having done all to stand" is often the best test of character.

Nor must the thought of loyalty be presented to the child only in the abstract. Concrete examples are worth much general explanation and laudation. The loyalties of the great characters of biblical and other times can be made the source of great inspiration; the supreme loyalty of Jesus to his mission will exert a powerful appeal. But loyalty must be made immediate, definite and concrete to the child in his own life; he must not simply admire it afar off. Loyalty must be to him not something to learn about and praise in others, but something he can make use of himself each day without waiting to grow up or become famous. So we will teach the child the loyalties due parents and the home; loyalties to friends and comrades; loyalties to school, community, and country; loyalties to Sunday school, church, and the cause of religion; loyalties to self; loyalties to duty wherever found; and, above all, loyalties to the Christ and his ideals.

1. Do your pupils enjoy the church school, and like to come? Do they enjoy the lesson hour? By what means do you tell? Is the spirit of the class good toward the school and toward the class? How do you judge this?

2. Do your pupils come to the lesson hour full of expectancy? Or is there an indifference and lack of interest with which you have to contend? If the class fails in some degree to manifest expectancy and interest, where do you judge the trouble to lie? What is the remedy?

3. To what degree do you think your pupils are comprehending and mastering what you are teaching them? How does their mastery compare with that secured in the public schools? Have you plans for making their mastery more complete?

4. Do you judge that your pupils are developing such an attitude toward the Bible that their interest will carry on beyond the time they are in your class? Do you think they have an increasing interest in religion? Are you making these questions one of the problems of your teaching?

5. Are your pupils developing through the work you are doing a growing consciousness of God in their lives? Do they count themselves as children of God? Just what do you believe is the status of your children spiritually? Do they need conservation or conversion? What difference will your answer make in your teaching?

6. To what degree are your pupils loyal to the church school? To their particular class? To the church? What are the tests of loyalty? Do they come regularly? Do they seek to promote the interests of the class and the school? Do they do their part? What can be done to increase loyalty?

FOR FURTHER READING

Wilber, A Child's Religion.

Bushnell, Christian Nurture (Revised Ed.).

Betts, The Mind and Its Education, chapter on "Interest."

Fisk, Boy Life and Self-Government.

CHAPTER VI

CONNECTING RELIGIOUS INSTRUCTION WITH LIFE AND CONDUCT

We have now come to the third of the great trio of aims in religious education—right living. This, of course, is the aim to which the gathering of religious knowledge and the setting up of religious attitudes are but secondary; or, rather, fruitful religious knowledge, and right religious attitudes are the means by which to lead to skill in right living as the end.

In the last analysis the child does not come to us that he may learn this or that set of facts, nor that he may develop such and such a group of feelings, but that through these he may live better. The final test of our teaching, therefore, is just this: Because of our instruction, does the child live differently here and now, as a child, in all his multiform relations in the home, the school, the church, the community, and in his own personal life? Are the lessons we teach translated continuously into better conduct, finer acts, and stronger character as shown in the daily run of the learner's experience?

It is true that the full fruits of our teaching and of the child's learning must wait for time and experience to bring the individual to fuller development. But it is also true that it is impossible for the child to lay up a store of unused knowledge and have it remain against a later time of need in a distant future. The only knowledge that forms a vital part of our equipment is knowledge that is in active service, guiding our thought and decisions from day to day. Unused knowledge quickly vanishes away, leaving little more permanent impression on the life than that left on the wave when we plunge our hand into the water and take it out again. In similar way the interests, ideals, and emotions which are aroused without at the same time affording a natural outlet for expression in deeds and conduct soon fade away without having fulfilled the purpose for which they exist. The great thing in religious education is to find immediate and natural outlet in expression, a way for the child to use what he learns; to get the child to do those things pointed out by the lessons we teach him.

Religion drawing closer to life.—This is the only method of religious education that will meet the requirements of these times upon the Christian religion. The unmistakable trend of modern Christianity is to connect religion more closely and vitally with life itself—to make it a mode of living in a deeper sense than has obtained since the days of Christ upon earth. This is a very hopeful sign, for it accords completely with the spirit and message of Jesus. When he said, "By their fruit ye shall know them," what did he mean but that the quality and value of a man's religion is to be known by its outcome in, deeds and action? When he said, "Not everyone that saith. Lord! Lord! but he that doeth…"; and again, "He that heareth these sayings of mine and doeth them…," was he not again emphasizing the great; truth that one's religion is tested only by the extent to which it is tied up with his daily living?

The teacher will, therefore, say to himself, The religious knowledge I am putting into the minds of my pupils is of supreme importance—if it makes them live better and act more nobly; the religious attitudes and emotions I am cultivating in my class are full of value and significance—if they cause their possessors to live more broadly, sympathetically, usefully, and happily. The true teacher will then add, And it is my task to see that this result follows without fail!

RELIGIOUS HABITS AS AN AIM

Indirectly all this is to say that our first care in teaching the young child religion should be to lead him to form religious habits. For our lives are controlled by a great network of habits which come to us as the result of acts often repeated, until they have become as second nature. There are many things about the child's religion that should become second nature; that is, should become habit—and which are not certain and secure until they have grown into habits. For example, it is wholly desirable to have the habit of attending church, of personal devotions, and of resisting temptation, so well fixed that the acts required for each take care of themselves with a minimum of struggle and decision each time the occasion arises. Not only will this method require less strain and compulsion on our part, but it will result in more uniform churchgoing, attention to devotions, and the overcoming of temptation.

The age for habit forming.—The principle, then, is simple and clear. At the beginning of the child's contact with the church school he cannot grasp the broader and deeper meanings of religion; but he can during this period be led into the doing of right acts and deeds, and thus have his religious habits started. At a time when his brain is yet unripe, and hence unready for the more difficult truths or the more exalted emotions of religion, the child is at his best in the matter of habit-forming. For habits grounded in early childhood are more easily formed and more deeply imbedded than those acquired at any later time, and they exert a stronger control over the life.

How habits grow.—But habits do not come of their own accord; they must be gradually acquired. Immediately back of every habit lies a chain of acts out of which the habit grows. Given the acts, and the habit is as sure to follow as night the day. Hence the great thing in religious instruction of the young is to afford opportunity for our teaching to be carried as immediately as may be over into deeds.

As we make the desired impressions upon the minds of our pupils, we must see that the way is reasonably open for expression. The lessons should be so direct, simple, and clear that there is no difficulty in connecting them immediately with the daily life, and then we should do our best to see that the connection is made.

As we teach we should have in mind the week that lies ahead in the child's life—in the home, the school, on the playground, in the community, and in whatever personal situations and problems we may know are being met. Then we should use every power as a teacher to make sure that we help the child meet the challenge of his daily life with the finest acts, best deeds, and noblest conduct possible for him to command.

APPLICATION OF RELIGIOUS INSTRUCTION TO THE DAILY LIFE

One great purpose, then, in religious instruction is to attach the stimulus and appeal of religion to the common round of daily life and experience of the child. As Christ came that we might have life, not a future life alone, but a full, happy, and worthy life in the present as well, so we come to the child as a teacher to help him in his life here and now. Our task at this point is to lead him to practice the great fundamental virtues whose value has been proved through ages of human experience, to incorporate directly into his living the lessons learned slowly and with great sacrifice by generations which have preceded him. Our aim will be to lead our pupils, out of their own choice and conviction, to adopt and follow a code of action such as the following:

I will respect and care for my body. I will keep my body clean and pure. I will try to avoid sickness and disease. I will breathe good air day and night, and live out of doors all I can. Because I shall need all my strength and endurance at their best, I will pay no toll to the poisons of alcohol and nicotine. I will be temperate in my food, and eat such foods as will favor growth, health, and strength. I will bathe often, play and work hard, and get plenty of sleep and rest. My character will be judged by my poise and carriage; therefore I will try to walk, stand, and sit well, and not allow my manner to show slouchiness and carelessness. Both because of my own self-respect and because I owe it to others, I will strive to make myself neat and attractive in dress and person. I will treat my body right so far as I can know what is best for it, and will do nothing to defile or injure any part of it. I will try to keep my body a fit dwelling place for my soul, for God gave them both to me. And I will do all I can to make my home, school, and community a beautiful and healthful place for others to live.

I will keep good-natured, cheerful, and responsive. Tasks grow easier and loads lighter when one is cheerful. I will therefore guard against gloomy and sullen moods, which not only make me unhappy, but cause unhappiness to those about me. I will watch that I may not be cross and irritable at home, and shall do my part to make home the bright and happy place I wish it to be. I will be careful not to grumble nor whine when things go wrong, or when I cannot have my own way. I will remember that troubles flee when we refuse to think about them. I will refuse to give way to ill temper, for I would not become its slave; rather will I learn to laugh at small troubles and annoyances that cannot be cured. If I am feeling sad or unhappy, I will stop to speak a kind word or do a fine deed, and the gloom will disappear.

I will take pride in work and thrift. The world has no place for the one who shirks. Some one toiled for every comfort I enjoy; some one worked for the clothing, shelter, food, and all the other good things that come to me. I must do my part, work, help others, and especially help in the home. I will not slight my tasks, but say; "I can!" and go at my work with a will. What though the task be hard—if it is mine, I'll do it! What though the lesson be long—if it is to be learned, I'll master it! If I can stand at the head of my class, I will, but only when I have earned the right by honest effort. Because the world contains so many who must go hungry for want of food, and who lack other necessities and comforts, I will not needlessly spend nor waste anything of value. I will take pride in thrift and saving, and do all I can to encourage this spirit in others. I will respect and honor all worthy toil. I will thank the good God every day that he allows me to take part in the work round about me, and ask him to help me to do my share well in each seen or unseen part of every task.

I will be honest and speak the truth. Only one who is honest is worthy of trust, and he who tells a lie confesses that he is a coward and afraid to let the truth be known. I will be honest even in little things, and will have no "white lies." Though it may seem a trifle to cheat in school or not play fair in a game, I will be above all trickery and deceit. Both in play and in work my fight must be clean and fair; I shall ask but for an even chance. I will give full value for whatever I receive; if I work for wages, I must make sure to earn them; if I secure honors or grades at school, I must win them. I will let alone all games of chance, for gambling takes what one has not earned, and is therefore stealing.