APPLICATION
OUTLINE--CHAPTER XVIII
The question of application.--The matter a complex one.--Various
conceptions of the term as it affects the intellect, the emotions,
or the will.--Application may be immediate or delayed.--How to make
the application.--Illustrations.--Making the application and
moralizing.--Utah moral codes as objectives behind our teaching.
Application is one of the most important subjects in the whole range of
religious education. It is also one concerning which there are greater
varieties of opinions than concerning almost any other subject.
What is application?
How is it made?
Is it inherent in the lesson, or is it added as a sort of supplement to
the lesson?
When is it best made?
Does it always involve action?
These questions are only typical of the uncertainty that exists relative
to this term.
Application really goes to the very heart of all teaching. Colloquially
expressed, it raises the question in teaching, "What's the use?" Why
should certain subject matter be presented to a class? How are class
members better for having considered particular facts? In short,
application involves the question, "What is the _carry-over_ value of
the lesson?"
It is impossible to dispose adequately of the matter of application in a
single statement. It fairly epitomizes the whole process of teaching and
therefore is so comprehensive that it calls for analysis. The ultimate
purpose behind teaching, of course, as behind all life, is salvation.
But salvation is not had in a day. It is not the result of a single act,
nor does it grow out of particular thoughts and aspirations. Salvation
is achieved as a sum total of all that we think, say, do, and _are_. Any
lesson, therefore, that makes pupils better in thought, word, deed, or
being, has had to that extent its application.
Application of a lesson involves, then, the making sure, on the part of
the teacher, that the truths taught carry over into the life of the
pupil and modify it for good. Someone has said that the application has
been made when a pupil
"Knows more,
Feels better,
Acts more nobly,"
as a result of the teaching done. There is a prevalent conception that
application has been made in a recitation only when pupils go out from a
recitation and translate the principle studied into immediate action.
There are lessons where such applications can be made and, of course,
they are to be commended. Particularly are they valuable in the case of
young children. But surely there are other justifiable interpretations
to the term application.
We need to remind ourselves that there are three distinct types of
subject matter that constitute the body of our teaching material. These
are, first of all, those lessons which are almost wholly intellectual.
Debates are conducted by the hundreds on subjects that lead not to
action but to clearer judgment. Classes study subjects by the month for
the purpose of satisfying intellectual hunger. Such questions, for
instance, as "Succession in the Presidency," or the "Nature of the
Godhead"--questions gone into by thoroughly converted Latter-day
Saints, not to bring themselves into the Church, nor to lead themselves
into any other kind of action except the satisfying of their own souls
as to the truth. In other words, it appears clear that there may be
application on a purely intellectual level. Application upon application
is made until a person builds up a structure of faith that stands upon
the rock in the face of all difficulties.
A second type of lessons appeals to the emotions. They aim to make
pupils _feel_ better. They may or may not lead to immediate action.
Ideally, of course, every worthy emotion aroused should find, if
possible, suitable channels for expression. Pent up emotions may become
positively harmful. The younger the pupils the more especially is this
true. Practically every educator recognizes this fact and gives
expression to it in language similar to the following quotation from
Professor S.H. Clark:
"Never awaken an emotion unless, at the same time, you strive to open
a channel through which the emotion may pass into the realm of
elevated action. If we are studying the ideals of literature,
religion, etc., with our class, we have failed in the highest duty of
teaching if we have not given them the ideal, if we have not given
them, by means of some suggestion, the opportunity for realizing the
ideal. If there is an emotion excited in our pupils through a talk on
ethics or sociology, it matters not, we fail in our duty, if we do
not take an occasion at once to guide that emotion so that it may
express itself in elevated action."
And yet there is a question whether this insistence upon action may not
be exaggerated. Abraham Lincoln witnessed an auction sale of slaves in
his younger days. He did not go out immediately and issue an
emancipation proclamation, and yet there are few who can doubt that that
auction sale registered an application in an ideal that persisted in the
mind of Lincoln through all those years preceding our great civil war.
Many a man has been saved in the hour of temptation, in his later life,
by the vividness of the recollection of sacred truths taught at his
mother's knee. There may be just a little danger of cheapening the
process of application if it is insisted that for every ideal impressed
upon the minds of pupils there must be a corresponding immediate
response in daily actions of the pupils taught. May not a wonderful
impression become the more wonderful as it is hallowed by the pondering
of the mind through the maturing years of childhood and young manhood?
Finally there is the lesson which, though it involves both the intellect
and the emotions, appeals primarily to the will and calls for action.
There can be no question but that this is the type of lesson of greatest
significance in religious education. We meet our pupils so infrequently,
at best, that at most we can do but a fraction of what we should like to
do to modify their lives. Our concern is to change for the better their
attitude and conduct, and therefore we must address ourselves to the
problems they face in the every-day life which they are to live between
recitations. As Betts in his _How to Teach Religion_ so well says:
"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 like 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 thoughts 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."
As the teacher faces this "carry-over" problem he is impressed that he
must touch the lives of his pupils not only as individuals but as
members of a social group. It becomes his obligation not only to direct
them in matters pertaining to their own welfare, physically,
intellectually, and morally, but he has a responsibility in helping to
establish the standards of society to which individuals naturally
subscribe more or less unconsciously.
The strong teacher's influence can be made to affect the ideals of the
athletic field, of the amusement hall, of the church, of the business
center, and of the home. These agencies offer such a variety of
possibilities that every lesson offers easily some avenue of
application. By way of illustration let us turn to a few subjects and
point out some possibilities in the matter of application. May it be
said here, in passing, that the secret of making application lies in not
getting lost in the past so that we may walk along with our heads turned
back over the shoulder of time pondering merely the things of the past.
All too often the teacher hurries over into the Holy Land of some four
thousand years ago, leaving a class of twentieth century boys and girls
here at home to wonder what all that ancient material has to do with the
problems that confront them here and now. Not that we should ignore the
past. Successful application lies in reaching back into the past for a
solution of today's difficulties. But the _solution_ is our great
concern. "We look back that we may the better go forward."
To illustrate:
A lesson on Cain and Abel may find its application in a solution of the
problems of the jealousy and selfishness that exist today. This story
ought not to be merely a recounting of murder. There is a little Cain--a
little Abel--in all of us. Consider the case of the boy who smashed up
his brother's new sled as well as his own, because he couldn't keep up
in coasting. The nature of the class will determine the particular
application. Or consider the story of Samson and Delilah: at first
thought, a story with but little to contribute to a solution of today's
problems. Yet out of that story application can be made beautifully,
through either of these two truths:
He who plays with sin will eventually be conquered by it; or,
Marrying outside one's church is attended by grave dangers.
A lesson on helpfulness was once beautifully and rather dramatically
given through the story of a rescue of a train. A lad was out at play on
a railroad track when he discovered that a recent storm had washed out
part of the road bed. He remembered that the through passenger train was
due in a few minutes, and so rushed along the track and by frantically
waving his hat succeeded in stopping the train just in time to prevent a
terrible catastrophe. A few well-directed questions called for the
pupils' own idea of application. They, too, would flag a train if such
an occasion should arise. They could help people generally to guard
against danger. They even carried the idea over into rendering any kind
of service, about the home, at school, and elsewhere, as long as it was
helpful.
And so illustrations could be multiplied. The important thing is that,
having decided upon a central truth for a lesson, the teacher then
conceives avenues whereby the truth may be carried over through action
into the lives of pupils. And, of course, he must see that they are
directed in setting about the action.
The question often arises, "Isn't there danger of moralizing in making
an application?" or "What is the difference between an application and
moralizing?" Genuine and natural application ought to be inherent in the
material presented. A good story ought to drive home its message without
further comment. Moralizing consists of "tacking on" some generalized
exhortation relative to conduct. Moralizing is either an unnecessary and
unwelcome injunction to be or to do good, or it is an apology for a
lesson that in and of itself drives home no message. The school boy's
definition of moralizing is helpful and suggestive:
"_Moralizing is rubbing goodness in unnecessarily._"
In making application of truths presented, teachers naturally face the
question as to what constitutes the fundamentals in character
development that are to be achieved. As a sort of guide, the two Utah
codes of morals, one for children and one for youths, are rich in
suggestion, both for pupil and teacher. They are submitted herewith as
helpful in setting up the objectives toward which we are working:
CHILDREN'S CODE
I want to grow up to be wise and strong, happy and able to make
others happy, to love and to be loved, and to do my part in the
world's work.
During my infancy loving hands cared for me, gave me food, clothing
and shelter, and protected me from harm. I am grateful for this care,
and I want to be worthy of the love and confidence of my mother and
father and to do all I can to make them happy.
I will be obedient to my parents and teachers; they are wiser than I
and thoughtful of my welfare.
I have already learned that good health is necessary to strength and
happiness, and that in order to be well and to grow strong, I must
have good, wholesome food, ample exercise and sleep, and abundant
pure water and fresh air--nature's free gifts to all.
My whole body I will keep clean and each part of it as sound as good
care can make it.
I will have respect for all useful work, both mental and physical. I
must learn to be helpful that I may know the joy of service and the
dignity of work well done.
I will begin now to earn some of the things I use. I must learn how
to spend, and how to be generous.
Waste is the mother of want, and even though the want may not be
mine, if I am extravagant I am likely to bring suffering to others.
Waste of time is as wrong as waste of things; I will not be an idler.
I will not put unnecessary burdens upon my associates by untidy,
careless habits; orderly ways save my own time and things as well as
those of others.
I will take thought for the comfort and welfare of our animal friends
and will always avoid cruelty.
I will strive for courage to speak the truth and for strength to be
fair in all my work and play, to be true to my word and faithful to
my trust. I hate lying and cheating; they are signs of cowardice and
greed. I will not seek pleasure or profit at the cost of my
self-respect. I will be considerate of the rights and feeling of
others as I would have them respect mine.
I will try to control my temper and to be cheerful, kind, and
courteous in all my dealings.
I will strive to be pure in thought, speech and action.
My country has provided laws and civil officers to protect me,
schools for my instruction, and many other aids to a happy, useful
life. I am grateful for these benefits and will show my patriotism by
obeying the laws and defending my country against evils, both within
and without.
I will keep my eyes and ears open to enjoy the world about me, and my
mind alert to understand and appreciate the good things mankind has
provided for me--science and art, poetry and music, history and
story.
May God, the kind and loving Father, help me all my life to see the
right way and to follow it.
MORAL CODE FOR YOUTHS
I am happy to be a member of that great human society which has
accumulated all the treasures of civilization. I have benefited by
the united labors of all mankind; for this I owe a debt of gratitude
to humanity, a debt I can pay only by serving that humanity to the
fullest extent of my ability. Through small services freely given
toward the comfort and happiness of my associates, I may grow in
power of usefulness and in my turn contribute to the welfare of the
generations that are to come.
My body is the instrument of my mind and the foundation of my
character. Every organ must be conserved to perform its proper
function in the development and perfection of my life. I will,
therefore, eat only wholesome food, breathe pure air, take ample
exercise and sleep, and keep my body clean and sound. To this end, I
will refrain from the use of intoxicating drinks, narcotics and
stimulants; these lend only a seeming strength, but in reality they
undermine my powers of service and of lasting happiness. By
abstaining from these indulgences I can, moreover, help others to
abstain, and thereby increase their strength and happiness. By
temperate living and plenty of exercise in the open I can preserve my
health and the more easily refrain from evil thoughts and evil deeds.
I will not pollute my body or that of another by any form of
self-indulgence or perverse yielding to passion. Such indulgence is a
desecration of the fountains of life and an insult to the dignity of
manhood and womanhood.
Through the formation of sane, health-promoting habits I can avoid
having my usefulness diminished and my happiness impaired by the
consequences of my own folly.
I will be modest in dress and manner, that I may in no wise encourage
sensuality.
I will be thoughtful of the effects of my actions and so restrain
myself that no act of mine may mar the life or detract from the
happiness of my associates or of my successors.
I will deal honestly, fairly and kindly with my fellows--always
mindful that their lives and their happiness are as sacred to them as
mine are to me.
I will avoid impatience and ill temper and will endeavor to be
courteous always.
I will try to save individuals rather than to condemn them, even
though their evil deeds must be condemned and offenders punished.
I will have respect for the time of my fellows as I respect their
property.
I will not engage in games of chance, since I do not desire reward at
the expense of others.
In all my dealings I will strive for courage to speak the truth; I
despise cowardice and lying. I will do what I know to be right,
though others may ridicule or scorn me.
I will be personally responsible for all that I do, and, recognizing
my limited wisdom, I will ever seek Divine Guidance to lead me in the
right way.
I will strive for independence of judgment, but with due regard for
the superior wisdom of my elders. I must grant to my fellows the same
right of independent judgment that I claim for myself.
Whatever I undertake I will do with my might, and, win or lose,
accept the result with good cheer. I would rather be worthy of
success than to secure it unworthily.
I will be prompt and orderly in all my affairs, otherwise I become a
hindrance to social efficiency. I will avoid waste and extravagance
lest I bring needless privation and suffering to others as well as to
myself.
It is my privilege to have a part in the world's work--a part I must
choose and perform with all diligence. "What can I do best that
society needs most?" When I have answered this question I will pursue
my vocation intelligently and energetically; first, as a means of
service to my fellow-men; and second, as a means of self-support and
aid to those that may be dependent upon me.
May the love and appreciation I have for my country never be
dishonored by any act of lawlessness or want of loyalty, but may I
ever honor, uphold and obey the law and defend my country against
unrighteousness, injustice and violence. When it becomes my privilege
to vote I will use the right of suffrage as a patriotic means of
co-operating with my fellow citizens for the promotion of social
justice, peace and progress. Should I be called to public office, I
will strive for moral courage to exercise authority in accord with
justice and humanity; and, whether in or out of office, I will
respond freely to every opportunity for public service.
I am grateful for the beauties of nature and for the great works of
art, music, literature and science, it is my privilege to enjoy.
These I will seek to understand and appreciate, that I may cultivate
broader sympathies and fellowship with mankind, the world, and the
Creator of all.
* * * * *
QUESTIONS AND SUGGESTIONS--CHAPTER XVIII
1. How does application go to the very heart of teaching?
2. Discuss the various conceptions of the term.
3. Distinguish between immediate and delayed application.
4. Discuss the possibility of intellectual application.
5. How can applications best be made?
6. When can applications best be made?
7. Distinguish between making an application and moralizing.
HELPFUL REFERENCES
Weigle, _Talks to Sunday School Teachers_; Betts, _How to Teach
Religion_; Brumbaugh, _The Making of a Teacher_; Betts, _The
Recitation_; Strayer and Norsworthy, _How to Teach_; Thorndike,
_Principles of Teaching_; Colgrove, _The Teacher and the School_.