How to Teach Religion. George Herbert Betts

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