THE SUBJECT MATTER OF RELIGIOUS EDUCATION
We have seen in an earlier chapter how the subject matter of religious
education must be selected in accordance with the _aims_ we would have
it accomplish in the lives of our pupils. We have also considered in
separate chapters the religious _knowledge_ required, the religious
_attitudes_ demanded and the practical _applications_ of religious
instruction to be made or the _expression_ to be sought in the everyday
life. Let us now examine somewhat more completely the particular phases
of subject matter which should be used to attain these ends--To what
sources shall we go for the material for the religious instruction of
our children? What subject matter shall we put into the curriculum of
religious education? This is a question of supreme importance to the
individual, to the church, and to civilization.
SOURCES OF MATERIAL
First of all we must realize that the sources of religious material are
almost infinitely broad and rich. They are much broader than the Bible.
I would not be misunderstood on this point. I conceive the Bible as the
matchless textbook of religion, the great repository of spiritual wisdom
through the ages. It is the primary source to which we must go for
material for religious instruction, not just because it is the Bible,
but because its truths are the surest guide ever formulated for
spiritual development.
Yet human experience and human problems are broader than the Bible. New
ages bring new conditions and new needs. Eternal truths may take on new
forms to meet new problems. God inspired the writers of his Word, but he
also inspires other writers, whose works are not included in the canon.
He echoed in the voice of Isaiah and Jeremiah, but he also touches with
the flame of eloquence other lips than those of the prophets. He spoke
to the child Samuel, but he also speaks to-day to every heart that will
hear his voice. He flamed from the burning bush for Moses, but in like
manner he shines from every glowing sunset for those whose eyes can
there behold his glory.
Breadth and richness of religious material.--The sources of material
available for the religious education of childhood are therefore as
broad as the multiform ways in which God speaks to men, and as rich as
all the great experiences of men which have left their impress upon
civilization. Besides the beautiful story of God creating the earth, we
have the wonderful miracle of constant re-creation going on before our
eyes in the succession of generations of all living things.
Besides the deathless accounts of the heroism of such men as Elijah,
Daniel, and Paul, we have the immortal deeds of Livingstone, Taylor, and
Luther. Besides the womanly courage and strength of Esther and Ruth, we
have the matchless devotion of Florence Nightingale, Frances Willard,
Alice Freeman Palmer, and Jane Addams. Besides the stirring poetry of
the Bible, and its appealing stories, myths and parables, we have the
marvelous treasure house of religious literary wealth found in the
writings of Tennyson, Whittier, Bryant, Phillips Brooks, and many other
writers.
Material to be drawn from many sources.--The material for religious
teaching lying ready to our hand is measureless in amount, and must be
wisely chosen. In addition to material from the Bible, which always must
be the center and foundation of the religious curriculum, should be
taken other material from nature; from biography, history, and life
itself; from literature and story; from science and the great world of
objects about us; from music, and from art. All of this multiform
subject matter must be welded together with a common purpose, and so
permeated with the religious motive and application that it will touch
the child's spiritual thought and feeling at many points of his
experience.
At no moment, however, must we forget that our primary purpose is not
simply to teach the child stories, literature, history, or science, but
_religion_. By the proper use of this broader field of material religion
may be given a new and more practical significance, and the Bible itself
take on a deeper meaning from finding its setting among realities
closely related to the child's daily life.
MATERIAL FROM THE BIBLE
The very nature of the Bible requires that we make the most careful
selections from it in choosing the material for religious instruction of
children. Not all parts of the Bible are of equal value as educational
material, and some parts of it have no place in the course of study
before full mental development has been reached.
How we came by the Bible.--It will help us to understand and apply
these principles if we remember how we came by the Bible. First of all
is the fact that the Bible grew out of religion and the life of the
church, and not religion and the church out of the Bible. The Bible is
not one book, as many think of it, but a collection of sixty-six books,
which happen to be bound together. In fact, all sixty-six of these books
are now printed and bound separately by the American Bible Society, and
sold at a penny each. These sixty-six books were centuries in the
making, and they came from widely separated regions. Different ones of
them were originally written in different tongues--Hebrew, Greek, and
Aramaic.
The earlier Christians had, of course, only the scriptures of the Old
Testament. It was nearly four hundred years after Christ had lived on
earth before we had a list of the New Testament books such as our Bible
now contains. In the middle of the second century only about half of the
present New Testament was in use as a part of the Scriptures. Some of
the books which we now include were at one time or another omitted by
the Christian scholars, and several books were at one time accorded a
place which are not now accepted as a part of the Bible. The authorship
of a considerable number of the books of the Bible is unknown, and even
the exact period to which they belong is uncertain.
The different writers wrote with different purposes--one was a
historian; another a poet; another, as Paul, a theologian; another a
preacher; another a teller of stories and myths, or a user of parables.
Paul wrote his letters to local churches or to individuals, to answer
immediate questions or meet definite conditions and needs. Jesus left no
written word, so far as we know, and the first written accounts we have
of his life and work were begun forty or fifty years after his death.
The problem of selecting Bible material adapted to children.--The
Bible was therefore a slow growth. It did not take its form in
accordance with any particular or definite plan. It never was meant as a
connected, organized textbook, to be studied in the same serial and
continuous order as other books. It was not written originally for
children, but for adults to read.
Its enduring quality proves that the writers of the Bible lived close to
the heart and thought of God, and were therefore inspired of him. But we
can grant this and still feel free to select from its lessons and truths
the ones that are most directly fitted to meet the needs of our children
as we train them in religion. We can love and prize the Bible for all
that it means and has meant to the world, and yet treat it as a _means_
and not an _end_ in itself. We can believe in its truth and inspiration,
and still leave out of the lessons we give our children the sections
which contain little of interest or significance for the child's life,
or matter which is beyond his grasp and understanding.
Material which may be omitted.--This point of view implies the
omission, at least from the earlier part of the child's religious
education, of much material from different parts of the Bible; these
irrelevant sections or material not suited to the understanding of
childhood may remain for adult study.
For example, we may leave out such matter as the following: The detailed
account of the old Hebrew law as given in Leviticus; much of the Hebrew
history which has no direct bearing on the understanding of their
religion; details of the institution of the passover, and other
ecclesiastical arrangements; the philosophy of the book of Job;
genealogies which have no especial significance nor interest; the
succession of judges and kings; dates and chronological sequences of no
particular importance; any stories or matter clearly meant to be
understood as allegory or myth, but which the child would misunderstand,
or take as literal and so get a mistaken point of view which later would
have to be corrected; the theology of Paul as set forth in his letters;
matter which shows a lower state of morality than that on which we live;
and _such other matter as does not have some direct and discoverable
relation to the religious knowledge, attitudes, and applications which
should result from the study_.
After all such material of doubtful value to the child has been omitted,
there still remains an abundance of rich, inspiring, and helpful subject
matter.
The principle on which to select material from the Bible is clear: Know
what the child _is ready for_ in his grasp and understanding; know _what
he needs_ to stimulate his religious imagination and feeling and further
his moral and religious development. Then choose the material
accordingly.
Bible material for earlier childhood.--For the period of _earlier
childhood_ (ages three or four to eight or nine) we shall need to omit
all such material as deals with the broader and deeper theory of
religion. This is not the time to teach the child the significance of
the atonement, the mystery of regeneration, the power of faith, nor the
doctrine of the Trinity. Those sections of the Bible which deal with
such far-reaching concepts as these must wait for later age and fuller
development.
The child is now ready to understand about God as the Creator of the
earth and of man; he is ready to comprehend God as Father and Friend,
and Jesus as Brother and Helper; he is ready to learn lessons of
obedience to God, and of being sorry when he has done wrong; he is
therefore ready to understand forgiveness; he is ready to learn all
lessons of kindliness, truthfulness, and honesty, and of courage; he is
ready to learn to pray, and to thank God for his care and kindliness.
The Bible material taught the child should therefore center upon these
things. The simple, beautiful story of the creation; stories of God's
love, provision, and protection and of Christ's care for children;
incidents of heroic obedience and of God's punishment of disobedience;
stories of forgiveness following wrongdoing and repentance; stories of
courage and strength under temptation to do wrong; lessons upon prayer
and praise and thanksgiving--this is the kind of material from the Bible
which we should give our children of this younger age.
The greater part of the material for this stage of instruction will come
from the Old Testament, and will make the child familiar with the
childhood of Moses, Samuel, Joseph, David, and other such characters as
possess an especial appeal to the child's sympathy and imagination. The
New Testament must be drawn upon for the material bearing upon the birth
and childhood of Jesus.
Material for later childhood.--In the period of _later childhood_
(ages eight or nine to twelve or thirteen) the child is still unready
for the more difficult and doctrinal parts of the Scriptures. Most of
the impulses of earlier childhood still continue, even if in modified
form. Types of Bible material adapted to the earlier years, therefore,
still can be used to advantage.
A marked characteristic of this period, however, is the tendency to hero
worship and to be influenced by the ideals found in those who are loved
and admired. This is the time, therefore, to bring to the child the
splendid example and inspiration of the great Bible characters. The life
and work of Moses, the story of Joseph and his triumph over
discouragements and difficulties, the stern integrity and courage of
Elijah and the other prophets, the beautiful stories of Ruth, Esther,
Miriam, and Rachel, but above all the story of Jesus--the account of
these lives will minister to the child's impulse to hero worship and at
the same time teach him some of the most valuable lessons in religion.
During later childhood, the sense of personal responsibility for conduct
is developing, and the comprehension of the meaning of wrongdoing and
sin. This is the time, therefore, to bring in lessons from the Bible
showing the results of sin and disobedience to God, and the necessity
for repentance and prayer for forgiveness. During this period also,
while the social interests are not yet at their highest, the narrow
selfishness of earlier childhood should be giving way to a more generous
and social attitude, and a sense of responsibility for the welfare and
happiness of others.
To meet the needs of the growing nature at this point many lessons
should be provided containing suggestions and inspiration from high
examples of self-forgetfulness, sacrifice, and service as found in the
life of Jesus, Paul, and many others from the Old and the New Testament.
The child's growing acquaintance with the world about him and his study
of nature in the day schools prepare him for still further deepening his
realization of God beneficently at work in the material universe.
Abundant material may be found in the Bible to deepen and strengthen the
learner's love and appreciation of the beautiful and good in the
physical world.
Material for adolescence.--The _adolescent_ period (ages twelve or
thirteen to twenty or twenty-two) is the transition stage from childhood
to maturity. The broader, deeper, and more permanent interests are now
developing, and character is taking its permanent trend. Conduct,
choice, and decision are becoming more personal and less dependent on
others. A new sense of self is developing, and deeper recognition of
individual responsibility is growing.
It is all-important that at this time the Bible material should furnish
the most of inspiration and guidance possible. The life and service of
Jesus will now exert its fullest appeal, and should be studied in
detail. The work and service of Paul and of the apostles in founding the
early church will fire the imagination and quicken the sense of the
world's need of great lives. The ethical teachings of the Bible should
now be made prominent, and should be made effective in shaping the
ideals of personal and of social conduct which are crystallizing. The
development of the Hebrew religion, with its ethical teaching, and the
moral quality of the Christian religion are now fruitful matter for
study.
During the later part of adolescence the youth is ready to consider
biblical matter that throws light on the deeper meaning of sin, of
redemption, of repentance, of forgiveness, of regeneration, and other
such vital concepts from our religion. The simplest and least
controversial interpretations--that is, the broader and more significant
meanings--should be presented, and not the overspeculative and disputed
interpretations, which are almost certain to lead to mental and perhaps
spiritual disturbance and even doubt.
The guiding principle.--For whatever age or stage of the child's
development we are responsible, we will follow the same principle.
Because we want to cultivate in the child a deep and continuing interest
in the Bible and the things for which it stands, we will seek always to
bring to him such material as will appeal to his interest, stir his
imagination, and quicken his sense of spiritual values. Since we desire
to influence the learner's deeds and shape his conduct through our
teaching, we will present to him those lessons from the Bible which are
most naturally and inevitably translated into daily living. First we
will know what impression we seek to make or what application we hope to
secure, and then wisely choose from the rich Bible sources the material
which will most surely accomplish this end.
STORY MATERIAL
The story is the chief and most effective means of teaching the younger
child religion, nor does the appeal of the story form of expressing
truth lose its charm for those of older years. Lessons incomprehensible
if put into formal precept can be readily understood by the child if
made a part of life and action, and the story does just this. It shows
virtue being lived; goodness proving itself; strength, courage, and
gentleness expressing themselves in practice; and selfishness, ugliness,
and wrong revealing their unlovely quality. Taught in the story way, the
lesson is so plain that even the child cannot miss it.
The story also appeals to the child's imagination, which is so ready for
use and so vivid, and which it is so necessary to employ upon good
material in order to safeguard its possessor from using it in harmful
ways. Long before the child has come to the age of understanding
reasoned truth, therefore, he may well have implanted in his mind many
of the deepest and most beautiful religious truths which will ever come
to him.
The Old Testament rich in story material.--The wonderful religious and
ethical teachings of the Old Testament belong to a child-nation, and
were written by men who were in freshness of heart and in
picturesqueness and simplicity of thought essentially child-men; hence
these teachings are in large part written in the form of story, of
legend, of allegory, of myth, of vivid picture and of unrimed poetry. It
is this quality which makes the material so suitable to the child. The
deeper meanings of the story do not have to be explained, even to the
young child; he grasps them, not all at once, but slowly and surely as
the story is told and retold to him. If the story is properly told, the
child does not have to be taught that the Bible myth or legend _is_ myth
or legend; he accepts it as such, not troubling to analyze or explain,
but unconsciously appropriating such inner meaning as his experience
makes possible, and building the lesson into the structure of his
growing nature.
If full advantage is taken of the story as a means of religious
teaching, the grounding of the child in the fundamental concepts and
attitudes of religion can be accomplished with certainty and
effectiveness almost before the age for really formal instruction has
come.
The ethical quality alone not enough in stories.--Many stories of
highest religious value are available from other sources than the Bible,
yet no other stories can ever wholly take the place of the Bible
stories. For the Bible stories possess one essential quality lacking in
stories from other sources; the Bible stories _are saturated with God_.
And this is an element wholly vital to the child's instruction in
religion.
We cannot teach the child religion on the basis of ethics alone,
necessary as morality is to life. We cannot help the child to spiritual
growth and the consciousness of God in his life without having the
matter we teach him permeated and made alive with the spirit and
presence of God in it. Nor is there the least difficulty for the child
to understand God in the stories. The child, like the Hebrews
themselves, does not feel any necessity of explaining or accounting for
God, but readily and naturally accepts him and the part he plays in our
affairs as a matter of course.
Stories from other than Bible sources.--But once a sufficient
proportion of Bible stories is provided for, stories should be freely
drawn from other fields. An abundance of rich material possessing true
religious worth can be found in the myths, legends, folk lore, and
heroic tales of many literatures. These are a treasure house with which
every teacher of children should be familiar; nor is the task a
burdensome one, for much of this material holds a value and charm even
for the older ones of us.
Later writers have enriched the fund of material available for children
by treating many of the aspects of nature in story form, thereby opening
up to the mind and heart of the child something of the meaning and
beauty of the physical world, and showing God as the giver of many good
gifts in this realm of our lives. There are also available the stories
of history, and of the real men and women whose lives have blessed our
own or other times, and whose deeds and achievements will appeal to the
imagination and stir the ideals of youth.
The teacher as a story teller.--The successful teacher of religion
must therefore possess the art which will enable him to use the story as
one of the chief forms of material in his instruction. He must _know_
the stories. He must be able to tell them interestingly. The story loses
half of its effectiveness if it must be _read_ to the child, but it may
lose in similar proportion if it is haltingly or ineffectively told. It
is not necessary, at least for the younger children, to use a large
number of stories. In fact, there is positive disadvantage in attempting
to employ so many stories that the child does not become wholly familiar
with each separate one. Children do not tire of the stories they like;
indeed, their love for a story increases as they come to know it well,
and they will demand to have the same story told over and over in
preference to a new one.
The use of the story with older children.--A mistake has been made in
not a few of the Sunday school lesson series in sharply reducing the
story material for all ages above the primary grades. It must be
remembered that while the older child has more power to grasp and
understand abstract lessons than the younger child, there is no age or
stage of development at which the story and the concrete illustration
are not an attractive and effective mode of teaching. Surely, all
through the junior and intermediate grades the story should be one of
the chief forms of material for religious instruction, while for
adolescents stories will still be far from negligible.
The principles of story-using, then, are clear in the teaching of
religion: _Make the story one of the chief instruments of instruction;
see that it is charged with religious and moral value; make sure it is
adapted to the age of the learner, and that it is well told; for younger
children use few stories frequently repeated until they are well known;
do not insist that the child shall at first grasp the deeper meanings of
the story, make sure of interest and enjoyment, and the meaning will
come later._
MATERIAL FROM NATURE
The child's spontaneous love of nature and ready response to the world
of objects about him open up rich sources of material for religious
instruction. God who creates the beautiful flowers, who causes the
breezes to blow, who carpets the earth with green, who paints the autumn
hillside with glowing color, who directs the coming and going of the
seasons, who tells the buds when to swell and the leaves to unfold, who
directs the sparrow in its flight and the bee in its search, who is in
the song of the birds and the whisper of the leaves, who sends his rain
and makes the thunder roll--this God can be brought, through the medium
of nature's forms, very near to the child. And the love and appreciation
which the child lavishes on the dear and beautiful things about him will
extend naturally and without trouble of comprehension to their Creator.
Nature material useful for all ages.--Most of the lesson material now
supplied for our Sunday schools use a considerable amount of nature
material in the earlier grades, but some important lesson series omit
most or all nature material from the junior department on. This is a
serious mistake. All through childhood and youth the pupil is continuing
in the public school his study of nature and its laws. Along with this
broadening of knowledge of the natural world should be the deepening of
appreciation of its spiritual meaning, and the inspiration to praise and
worship which comes from it. One does not, or at least should not, at
any age outgrow his response to the wonders and beauties which nature
unfolds before him who has eyes to see its inner meaning. None can
afford to lose the simple, untutored awe with which children and
primitive men look out upon the world.
Carlyle, recognizing this truth, exclaims: "This green, flowery,
rock-built earth, the trees, the mountains, rivers, many-sounding seas;
that great deep sea of azure that swims overhead; the winds sweeping
through it; the black cloud fashioning itself together, now pouring out
fire, now hail and rain; what _is_ it? Aye, what?... An unspeakable,
godlike thing, toward which the best attitude for us, after never so
much science, is awe, devout prostration, and humility of soul; worship,
if not in words, then in silence."
In the same spirit Max Müller exhorts us: "Look at the dawn, and forget
for a moment your astronomy; and I ask you whether, when the dark veil
of night is slowly lifted, and the air becomes transparent and alive,
and light streams forth you know not whence, you would not feel that
your eye were looking into the very eye of the Infinite?" And Emerson
reminds us: "If the stars should appear one night in a thousand years,
how would men believe and adore; and preserve for many generations the
remembrance of the city of God which had been shown! But every night
come out these envoys of beauty, and light the universe with their
admonishing smile."
When, then, shall we have become too far removed from childhood to be
beyond the appeal of nature to our souls? When shall we cease to "hold
communion with her visible forms," and to find in them one of the many
avenues which God has left open for us to use in approaching him! What
teacher of us will dare to leave out of his instruction at any stage of
the child's development the beneficent and wonder-working God of nature
as he smiles his benediction upon us from the myriad common things
around us!
MATERIAL FROM HISTORY AND BIOGRAPHY
God is to be found in the lives of nations and of men not less than in
nature, and the evidences and effects of his presence there should be
taught our children. The spirit which Jesus revealed in his life upon
earth is exemplified in the lives of many of his followers who joyously
spend themselves in the service of others. Men who set the standard for
manliness, and women whose character and lives are the best definition
of womanliness, are as much a revelation of God's work and power as a
constellation of stars or the bloom of the rose.
The example of great lives.--So, along with the great Bible characters
we will bring to the child the men, and women of other generations. We
will bring to him the great souls who, as missionaries, have carried the
Light to those who sit in darkness; those who in honesty and integrity
of purpose have served as leaders of nations or armies or movements to
the blessing of humanity; those who, with the love of God in their
hearts, have gone out as ministers, teachers, writers of books, singers
of songs, makers of pictures, healers of sickness; or those who, in any
field, of toil or service, have given the cup of cold water in the name
of the Master.
And we will bring to the child the story of the nations, showing him one
people growing in strength, power, and happiness while following God's
plan of human justice, mercy, and kindness; and another going down to
destruction, its very name and speech forgotten, because it became
arrogant and perverse and forgot the ways of righteousness. At the
proper time in their development we will bring to our pupils the life
and problems of the present--the wrongs that need to be righted, the
causes that need to be defended and carried through to victory, the evil
that needs to be suppressed, the work of Christ and the church which is,
awaiting workers. Thus shall we seek to bring the challenge of life
itself to those we teach.
PICTURE MATERIAL
No discussion of the curriculum can ignore the use of _pictures_ as
teaching material. Teachers of religion have long recognized the value
of visual instruction, and every lesson series now has its full quota of
picture cards and other forms of pictorial material.
In this picture material may roughly be distinguished three great types:
(1) the _symbolical_ picture; (2) the rather _formal_ picture, often
badly conceived and executed, always dealing with biblical characters or
incidents; and (3) the more universalized type drawn from every field of
pictorial art, representing not only biblical personages and events, but
also typifying æsthetic and moral values of every range adapted to the
understanding and appreciation of the child.
Types of pictures.--Representative of the first, or symbolical,
pictorial type are found the more or less crude pen drawings of such
things as the _heart_ with a key, an open _Bible with a torch_ beside
it, tombstone-like drawings representing the _Tables of the Law_ or
three _interlocking circles representing the Trinity, etc._
Not only are all these abstract concepts beyond the grasp or need of the
child at the age when the pictures are represented, but the symbols are
in no degree suggestive to the child of the lesson intended; they are
devoid of meaning, without interest, possess no artistic value, and lack
all teaching significance. Such material should be discarded, and better
pictures provided.
The second type of pictures, or those dealing with Bible topics, contain
teaching power, but should be merged with the third, or true art, type.
That is to say, biblical subjects, moral lessons, and inspiring ideals
should be treated by _true artists_ and made a part of the religious
curriculum for childhood. Wherever suitable masterpieces executed by
great artists can be found, copies should be made available for teaching
religion. Hundreds of such pictures hang in our art galleries, and not a
few of them have already been incorporated into several excellent series
for the Sunday school.
Further, the pictures offered children should be as carefully selected
with reference to _what they are to teach_, and should be as carefully
graded to meet the age, interests, and appreciations of the child as are
other forms of curriculum material. Some otherwise excellent picture
sets of recent publication lose the greater part of their usefulness as
teaching helps through the lack of this adaptation.
MUSIC IN THE CURRICULUM
Music as a part of the curriculum of religious education offers a
peculiarly difficult problem. No other form of expression can take the
place of music in creating a spirit of reverence and devotion, or in
inducing an attitude of worship and inspiring religious feeling and
emotion. Children ought to sing much both in the church school and in
their worship at home.
Yet most of our hymns have been written for adults, and most of the
music is better adapted to adult singing than to the singing of
children. The ragtime hymns which find a place in many Sunday school
exercises need only to be mentioned to be condemned. On the other hand,
many of the finest hymns of the church are beyond the grasp of the child
in sentiment and beyond his ability in music. The church seriously needs
a revival of religious hymnology for children. In the meantime the
greatest care should be used to select hymns for children's singing
which possess as fully as may be three requisites: (1) music adapted to
the child's capacity, (2) music that is worthy, interesting and
devotional, and (3) words within the child's understanding and interest,
and suitable in sentiment.
1. Many persons think that teaching the child religion and teaching
him the Bible are precisely the same thing. Do you think it is
possible to teach the child parts of the Bible without securing for
him spiritual development from the process? Is it possible to make
the Bible itself mean more to the child by supplementing it with
material from other sources?
2. Do you ever find lessons provided for your class which are not
adapted to their age and understanding? If so, do you feel free to
supplement or substitute with material which meets their needs? Do
you have sufficient command of the material of the Bible and other
sources so that you can do this successfully?
3. Do you know a considerable number of stories adapted to the age
of your pupils? Are you constantly adding to your list? Are you a
good story teller? Are you studying to improve in this line? Even
if your lesson material does not provide stories, do you bring such
material in for your class?
4. What use do you make of nature in the teaching of religion?
President Hall thinks that nature material is one of the best
sources of religious instruction. Do you agree with him? Are you
sufficiently in love with nature yourself, and sufficiently
acquainted with nature so that you can successfully use the nature
motive in your teaching?
5. Do you constantly make use of stories and illustrations from the
lives of great men and women in your teaching? Do you take a
reasonable proportion of these from contemporary life? Do you bring
in stories of fine actions by boys and girls? What use have you
been making of events in the lives of nations in your teaching? Are
you reading and studying to become more fully prepared to use this
type of material?
FOR FURTHER READING
Houghton, Telling Bible Stories.
Raymont, The Use of the Bible in the Education of the Young.
Brace, The Training of the Twelve.
Drake, Problems of Religion, chapter IX.
Athearn, The Church School.