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.
_I will be obedient to the rules of my home and school and to the laws
of my country._ The rules of home and school and the laws of state and
nation are made for the good of all; and wherever freedom rules there
laws must be obeyed. I will not quibble nor seek to evade, but give
prompt and cheerful obedience wherever my duty is to obey. I will honor
the law and respect those in authority over me. I will not be one of
those who must needs be watched, and narrowly held to right paths. I
will obey not because of fear or compulsion, but gladly, because I
choose to do the right. I will not tempt others to disobedience, nor to
the violation of the law. I will be a loyal member of my home and school
and a patriotic citizen of my country, doing all in my power to advance
their welfare and interests.
_I will be courteous and kind._ The men and women whom people love and
admire are courteous and kind. The strong and the brave are never cruel,
they do not willingly injure others nor hurt their feelings. I will
strive each day to be courteous at home, kind to those who are nearest
to me, and helpful to my friends and companions. I will not knowingly
cause pain or suffering to any person. I will extend my protection and
kindness to all animals and every dumb and helpless thing, remembering
that pain is pain wherever felt, in a worm as well as in a man.
Especially will I show my best courtesy to aged and infirm persons, and
to all such as may need help. It will be my high privilege to render
service to any who are unfortunate, crippled, or in distress, I will do
unto others what I would have them do unto me.
_I will show courage and self-control._ I should not want to be a
coward, for cowardice always brings pity and contempt. I know that all
must at times meet pain and suffering; and when the time comes to me I
must not lose my courage and self-control; I will not shrink nor cringe,
but find strength in remembering that many have suffered and endured
without complaint. I will avoid danger and unnecessary risk whenever
possible, but if accident or duty puts me in a place of danger, I must
try to keep a cool head and to show my mettle by doing my full duty
bravely. When sometimes things go wrong, and I cannot have my own way, I
shall show my courage and self-command by keeping my temper and tongue
under control; I will be a good sportsman and not complain, nag, nor
find fault. I will make it a rule, if I feel my anger rising, to think
twice before I speak or act. If I have wronged or offended anyone, I
will be strong enough to go and make it right, confessing my fault. When
I am tempted to think or do or say what I know to be wrong, I will ask
my heavenly Father for strength to overcome the temptation. It will be
my constant purpose and care to keep myself pure in thought, word, and
deed.
_I will be dependable and do my duty._ The world needs men and women on
whom it can depend, and who are not afraid to do their duty at whatever
cost. I must learn to face hardship and to meet the disagreeable without
giving way before it. I must not ask what road is easy, but what way is
right--and then do my duty. When I know I _ought_ I must be able to say
_I will_, even if the choice brings me pain and trouble. If I have
undertaken any trust or task, I must not lag nor weaken nor grow
careless, but faithfully see it through to the end. When my country
calls, or the world needs my services, I must not consult my own wishes
or convenience, but unfalteringly follow where duty leads. Whenever I
can with justice and self-respect, I will avoid a quarrel; but I will
not sit idly by and see injustice and oppression brought on the weak and
helpless if I can prevent.
_I will love and enjoy nature._ The birds, the flowers, the trees and
the brooks make the best of friends. I will study the great book of
nature around me, and seek to learn the secrets of its many forms. I
will live as much as I can in the great out-of-doors, finding in its
beauty and freshness new evidences of God's wisdom and goodness. I will
never injure nor destroy, but do all I can to protect the beautiful
living and growing things about me. I will find joy in the storm, the
rain, and the snow, and then no day will seem dreary or dull to me. I
will seek for some good purpose in all harmless created things, making
comrades of my animal playmates, and taking an interest in all such
things as creep or crawl or fly; and need then never be lonely nor lack
good company. I will look upon the glory of the sunset, the wonder of a
starlit night, the sparkle of the dew, and then reverently thank God
that he has made the great world so beautiful and good.
_I will each day turn to my heavenly Father for help, strength, and
forgiveness._ I know I cannot live my life as I should live it without
God's help and counsel. I will therefore turn to him in prayer that he
will guide me when I am puzzled or uncertain, that he will give me
victory when I am tempted to do wrong, that he will give me courage when
I falter or am afraid, that he will forgive me when I have sinned or
failed in my duty. I will take for my standard of life and action the
example of Jesus, and show my love and appreciation by living as fully
as I can the kind of life he lived. I know that I cannot have God's
presence in my life unless I keep my heart pure and my conduct right; I
will therefore, with his help, as nearly as I can, live from day to day
as I think God would have me live, I will take time morning and evening
of each day for a few moments of prayer, quiet thought, and for the
study of the Bible. I will do my best to be a worthy Christian.
* * * * *
The teacher, of course, will need to adapt the application of such
principles as those we have been discussing to the age and the needs of
his pupils. Such lessons cannot be presented as so much abstract truth.
The purpose, as we have already seen, is to lead the child to make such
high ideals his habit of life and action, so that at last they may
govern his conduct and become an inseparable part of his character. To
do this, such ideals must be made desirable and attainable.
PARTICIPATION IN THE WORK OF THE CHURCH AND SOCIAL SERVICE
The forming of religious social habits is as important as the forming of
religious personal habits. From his earliest years the child should come
to look on his church, his Sunday school, and the class to which he
belongs as a responsibility in which he has a personal share. His
experience in connection with these organizations should be so
interesting and satisfying that his attendance does not have to be
compelled, but so that his loyalty, affection, and pride naturally lead
him to them.
When this is accomplished, the basis of good attendance is secured, and
the foundation laid for later participation in all forms of church work.
Once the right spirit is created and right habits developed, unpleasant
weather, bad roads or streets, getting up late on Sunday mornings, nor
any other obstacles will stand in the way of regular church and Sunday
school attendance any more than of day-school attendance. And until the
church has its children (and their homes) so trained that attendance on
the church school is regular throughout the year, our instruction must
of necessity fail to reach its full aim.
Learning to take responsibility for others.--One of the greatest
lessons a child can learn from his lessons in religion is that he is his
brother's keeper. The instincts of childhood are naturally selfish and
self-centered; the sense of responsibility for others must be gradually
trained and developed. A double purpose can therefore be served by
enlisting the children of our classes as recruiting officers to secure
new members, and to look up any who may have dropped out or whose
attendance is irregular. The sense of pride and emulation in such work,
and the feeling on the part of our pupils that they are actually
accomplishing something definite for their class or school will do much
to cement loyalty and train the children to assume responsibility for
their comrades.
This _pride of the group_ is a strong force during later childhood and
adolescence, and can be fruitfully used in religious training. The boy
or the girl Scout takes great pride in doing acts of kindness and
service without personal reward, just _because that is one of the things
that scouting stands for_. "Scouts are expected to do this," or "Scouts
are not expected to do that," has all the force of law to the loyal
Scout.
The Sunday school class can command the same spirit if the proper appeal
is made. In its neighborhood work and on many special occasions the
church and the Sunday school will have need of messenger service.
Errands will have to be run, articles will have to be gathered and
distributed, calls will have to be made, funds will have to be
collected, and a hundred other things done which children can do as well
or better than anyone else. And it is precisely in these practical acts
of homely service that the child gets his best training in the social
side of religion.
Laboratory work in religion.--The wise teacher will therefore seize
upon every opportunity to find something worth while for his pupils _to
do_. He will have them help with the distribution of supplies in the
classroom; he will see that they volunteer to help the super-intendent
or other officials who may need assistance; he will give them
responsibility in decorating the church or classroom for special
occasions; he will leave to their cooperation as large a measure as
possible of the work to be done in arranging and carrying out class or
school picnics, excursions, social gatherings, and the like; he will
arrange for special groups to visit the aged, sick, or shut-in for the
purpose of singing gospel songs, and will open the way for those who are
qualified to do so to read the Bible or other matter to the blind or
those whose sight is failing. In short, the devoted teacher who
understands the laws of childhood will make his instruction as nearly as
possible a _laboratory course_ in religion, finding the material and the
occasion in the human needs and the opportunities for loving service
which lie closest at hand.
Assuming personal responsibility.--The sense of the child's
responsibility for his class and school must also carry into the
exercise of the school itself. The boy should be led to prepare his
lesson because of the truth it contains; but also because a recitation
cannot be a success unless the pupils know their lesson and do their
part. He should pay his share toward the running of the school and
church because it is our duty to give, but also because he feels a
personal responsibility for his church and his class. He should take
part in public prayer or the leadership of meetings, when asked to do,
because it is right and proper to do these things, but also because he
realizes that each member of the class and school owes it to the
organization to do his share.
Nothing can take the place of whole-hearted, joyous participation in the
real activities of the Sunday school as a means of catching the interest
of the members and securing their loyalty; for interest and loyalty
finally attach to those activities in which we have a share. The school
in which the child finds a chance to _express_ the lessons and _put into
practice_ the maxims he is taught is the school which is building
Christian character and providing for future religious leadership.
Participation in singing.--Especially should we develop in our
children the ability and will to engage in religious singing. Almost
every child can sing, and all children respond to the appeal of music
adapted to their understanding. The most expert and inspiring leadership
which the church can command should be placed in charge of the
children's singing in the Sunday school.
If it comes to the question of selecting between a director for the
adult choir and a soloist for the general congregation on the one hand,
or an efficient organizer and director of children's music on the other
hand, there should not be a moment's hesitation on the part of any
church to supply the needs of the children first. The aim should then be
to have _all_ the children sing, and allow none to form the habit of
depending on the older members or on a few leaders to supply the singing
for the entire school. Those who possess special ability in music should
be formed into choruses, orchestras, school bands, or similar
organizations. Not only will all this add to the interest and
effectiveness of the school itself, but, not less important, will be
helping to _form the music habit_ in connection with sacred music.
Training in giving.--The missionary enterprises of the church afford
one of the best opportunities for giving the child practical training in
the social aspect of religion. It is not enough that the children shall
be told the stories of the missionary heroes and given the picture of
the needs of the people in far-away lands. Once the imagination is
stirred and the emotions wanned by this instruction, an immediate and
natural outlet in expression must be found if these lessons are to
fulfill their end.
Children should early be led into giving money for missionary purposes,
and this as far as possible should be their _own_ money which they
themselves have earned. For the child to go to his father on a Sunday
morning for money for the missionary collection does not answer the need
on the educational side; it is the child's real _sharing_ that leaves
the impression and teaches the lesson.
There is also real educational value in leading children to give
clothing, food, or other necessities for the use of the needy. Here,
again, the giving should involve something of real sacrifice and
sharing, and not consist merely in giving away that for which the child
himself no longer cares. The joint giving by a class or the entire
school for the support of a missionary worker whose name is known, and a
somewhat detailed report of whose work is received, lends immediateness
and reality to the participation of the pupils. A strong appeal can be
made to the spirit of giving by the adoption by the class of some needy
boy or girl whose Christian education is provided for by the efforts of
the class, and to whom personal letters can be written and from whom
replies may be received.
Social service.--The children of our Sunday schools should be given an
active and prominent part in all forms of community welfare service. The
successful enlistment of the Boy Scouts and the Girl Scouts in many
valuable forms of community enterprises contains a vital suggestion and
lesson for the church school. Wherever good deeds need to be done,
wherever help needs to be rendered, wherever kindness and service are
necessary, there the children should be called upon to do their part.
If the tasks and responsibilities are suited to the various ages, there
will be no trouble about securing response. Nor, on the other hand, will
there be any doubt but that the lessons learned will be entirely vital
and will serve to connect the religious motive with everyday life and
its activities.
Religion finding expression in the home.--No system or method of
religious instruction is effective the results of which do not find
expression in the life of the home. It is here in the intimate relations
of children with each other and with their parents that the moral and
religious lessons of forbearance, good will, and mutual service find
most frequent and vital opportunity for application.
Children need early to be made to see their individual and joint
responsibility for the happiness, cheerfulness, good nature, and general
social tone of their home; and to help at these points should become a
part of their religion. They should be stimulated to share in the care
of the home, and not to shirk their part of its work. They should be
interested in the home's finances, and come to feel a personal
responsibility for saving or earning as the situation may require. They
should have a definite part in the hospitality which the home extends to
its friends and neighbors, and come by experience to sense the true
meaning of the word "neighborliness."
The appearance and attractiveness of their home should be a matter of
pride with children, and this feeling should cause them to be careful in
their own habits of neatness, cleanliness, and order about the home. All
these things have a bearing on the foundations of character and are
therefore a legitimate concern in religious instruction.
The final tests of our instruction.--In such things as we have been
discussing, then, we find one of the surest tests of the outcome of our
teaching the child religion--_Are the lessons carrying over_? Is the
child, because of our contact with him, growing in attractiveness and
strength of personality and character? Is he developing a habit of
prayer, devotion, spiritual turning to God? Is he doing a reasonable
amount of reading and study of the Bible and the lesson material of the
school? Is he taking such personal part in the various social and
religious activities of the church and the community that he is "getting
his hand in," and developing the attachments and loyalties which can
come only through participation? In short, is the child given a chance
to apply, and does he daily put into practice and thus into character,
the content and spirit of what we teach him?
_The answers we must return to these questions will measure our success
as teachers and determine the value coming to the child from our
instruction._
1. To what extent do you believe your pupils are living differently
in their daily lives for the instruction you are giving them? Do
you definitely plan your teaching to accomplish this aim? For
example, what _definite_ results are you seeking from the next
lesson?
2. Can you think your class over pupil by pupil and decide which of
these points in the _code of action_ most needs be stressed in
individual cases? Do the topics in this code suggest points of
emphasis which might serve for many different lessons? Is there
danger of loss in efficiency if we try to stress too many of the
points at one time?
3. Are the children of your class interested in keeping up the
membership and attendance? What specific part and responsibility do
you give the members in this matter? Is it possible that you could
plan to use their help more fully and effectively?
4. Suppose you try making a list of all the different lines of
participation in religious activities directly opened up to the
pupils of your class by the church and the church school. Is the
list as long as it should be? What further provision could be made
for the children to have definite responsibility and activity?
5. Do you think that your pupils are becoming increasingly inclined
to look upon religion as a _mode of living?_ For example, will your
children be more agreeable, responsive, obedient, and helpful in
the home next week for the lessons you have been teaching them?
Will they have higher standards of conduct in the school and on the
playground?
FOR FURTHER READING
Dewey, Moral Principles in Education.
Sharp, Education for Character.
Partridge, Genetic Philosophy of Education, chapters on "Moral and
Religious Education."
Mumford, The Dawn of Character.
Richardson, The Religious Education of Adolescents.
Alexander, Boy Training.