How to Teach Religion / Principles and Methods

THE ORGANIZATION OF MATERIAL

The organization of material to adapt it to the learner's mind and arrange it for the teacher's use in instruction is hardly less important than choosing the subject matter itself. By organization is meant the plan, order, or arrangement by which the different sections of material are made ready for presentation to the child. The problems of organization may apply either (1) to the curriculum as a whole, or (2) to any particular section of it used for a day's lesson.

It is possible to distinguish four different types of organization commonly used in preparing material for religious instruction:

1. The haphazard, in which there is no definite plan or order, no thread of purpose or relationship uniting the parts, no guiding principle determining the order and sequence.

2. The logical, in which the nature and relationships of the material itself determine the plan and order, the question of ease and effectiveness in learning being secondary or not considered.

3. The chronological, applicable especially to historical material, in which the events, characters, and facts are taken up in the order of the time of their appearance and their sequence in the entire situation or account.

TYPES OF ORGANIZATION

Haphazard organization.—The haphazard plan, which is really no plan at all, is, of course, wholly indefensible. No teacher has a right to go before his class with his material in so nebulous a state that it lacks coordination and purpose. It is this that results in chance and unrelated questions, irrelevant discussions, and fruitless wanderings without definite purpose over the field of the lesson, such as may sometimes be seen in church classes.

The outcome of such instruction hardly can be more than occasional, disconnected scraps of information, or fragmentary impressions which are never gathered up and bound together into completed ideals and convictions. The haphazard type of organization may result from incompetence, indifference, and failure to prepare, or from taking a ready-made and poorly prepared plan from the "lesson helps" which is not adapted to our class. Pity the child assigned to a class presided over by a teacher who esteems his privilege so lightly as not to make ready for his task by careful planning.

The logical method is adapted to the trained explorer in the fields of learning, to one who has been over the ground and knows all of its details, and not to the young novice just starting his discoveries in regions that are strange to him. The logical plan will teach the young child the general plan of salvation, man's fall and need of redemption, the wonder and significance of the atonement, and gracious effects of divine regeneration working in the heart—all of which he needs finally to know—but not as a child just beginning the study of religion. The child must arrive at the general plan of salvation through realizing the saving power at work in his own life; he must come to understand the fall of man and his need of redemption through meeting his own childhood temptations and through seeing the effects of sin at work around him; he must understand the atonement and regeneration through the present and growing consciousness of a living Christ daily strengthening and redeeming his life.

Chronological organization.—The chronological order of material is desirable at the later stages of the child's growth and development. But in earlier years the time sequence is not the chief consideration. This is because the child's historical sense is not yet ready for the concept of cause and effect at work to produce certain inevitable results in the lives of men or nations.

Psychological organization.—It is the psychological organization of material that should obtain both in the curriculum as a whole and in the planning of the individual lessons. We must not think, however, that a psychological order of material necessarily makes it illogical. On the other hand, the arrangement of material that takes into account the child's needs is certain to make it more logical to him than any adult scheme or plan could do. That is most logical to any person which most completely fits into his particular system of thought and understanding. If we succeed in making our plan of presenting material to the child wholly psychological, therefore, we need not be concerned; all other questions of organization will take care of themselves, and the psychological will constantly tend to become logical.

And with this simple, direct, psychological, homely mode of approach to great themes Jesus made his hearers understand vital lessons, and at the same time showed them how to apply the lessons to their own lives. So throughout all his teaching and preaching; the lesson of the talents, the prodigal son, the workers in the vineyard, the wedding feast, placing a little child in the midst of them—all these and many other concrete points of departure illustrate the highest degree of skill in the psychological use of material.

ORGANIZATION OF THE CURRICULUM AS A WHOLE

The material offered in the curriculum of our church schools is not, taking it in all its parts, as well organized as that in our public day schools. This is in part because the material of religion is somewhat more difficult to grade and arrange for the child than the material of arithmetic, geography, and other school subjects. But it is also because the church school has not fully kept pace with the progress in education of recent times.

Three types of lesson material.—Material representing three different types of organization and content of curriculum material is now available and being used in our church schools:

1. The Uniform Lessons, which are ungraded, and which give (with few minor exceptions) the same topics and material to all ages of pupils from the youngest children to adults.

2. The Graded Lessons, which seek to adapt the topics and subject matter to the age and needs of the child, and which therefore present different material for the various grades or divisions of the school. These are usually printed in leaflet or pamphlet form.

3. Real textbooks of religion which are based on the principles used in making day-school texts. The material is divided into chapters, each dealing with some theme or topic adapted to the age of the child, the lessons not being dated nor arranged to cover a certain cycle of subject matter as in the case of the regular lesson series. The books are printed and bound much the same as day-school texts.

Why should we thus ignore the educational progress of the age, starve our children spiritually, and hamper them in their religious development by this obsolete system of education which has been long since outgrown in the public schools? Why should we not ignore tradition, prejudice, and personal preference, where these are in the way, and let the needs of the child decide? Why should thousands of church schools to-day be using the Uniform Lessons?

Graded lessons.—A large and increasing number of our best church schools are now using some form of graded lesson material based on the topics supplied by the International Lesson Committee. Each great denomination has its own lesson writers, who take these topics and elaborate them into the graded lessons such as we know in the Berean Series, the Keystone Series, the Pilgrim Series, the Westminster Series, etc. All such lesson material, which seeks to adapt the material to the needs of the child as he progresses year by year from infancy to adulthood, is infinitely superior to any form of ungraded material. It is easier and more interesting for the child to learn, less difficult for the teacher to present; and its value in guiding spiritual development immeasurably greater.

Adapting graded lessons to young children.—In the graded series of lessons now most commonly used in the church schools the material is, on the whole, fairly well selected to meet the needs of the beginners and the primary section. Interesting stories are told, and much nature material presented. The work is, of course, all presented to the pupils by the teacher, as the children cannot yet read. In some cases the stories used are undoubtedly too difficult, and not a few of them lack the elements of good story-telling.

Yet the instruction usually centers about the topics most needed by the child at this time—the love and care of God both for our lives and in the world of nature about us; the Christ-child and his care for children; lessons of kindness, obedience and love in the home, etc. Because of this directness of appeal the child responds to the material and the teacher finds her task much easier and more fruitful than with the difficult topics of the ungraded lessons.

The remedy here is to use a larger proportion of story material, of biography, of lessons from nature, and of such gems of literature as carry a spiritual message suited to the child. The caution is to avoid over-intellectualizing the child's religious instruction, and to make sure that we do not outrun his rate of development in the material we give him. The same principles should carry over into the intermediate, or preadolescence, age. The hero-worship stage is then, at hand, and the lesson material should be arranged to meet the natural demand of the child for action and adventure.

In planning a graded series of lessons it is not less important to meet the needs of the seniors, or adolescents, than of the younger pupils. This has not always been accomplished. Here again, as in the earlier years, the immediate interests and needs of the learner are to be the key to the planning of material. A series of unrelated topics dealing with a distant time and civilization, with little or no application to the problems and interests that are now thronging upon the youth, will make small appeal to him. The youth's growing consciousness of social problems, his interest in a vocation, his increasing feeling of personal responsibility as a member of the family, the community, the church and the brotherhood of men are suggestions of the nature of the topics that should now form the foundation of religious study and instruction.

It is possible that the forgetting of this simple fact in the planning of material for adolescent pupils is one chief reason for the tragic loss of interest in the Sunday school which so often occurs at the adolescent stage.

Beyond question, the material we teach our children in religion should be organized and published as real books and not as paper-covered or unbound serial pamphlets. There is really no more reason why we should divide religious material up into lessons to be dated, and issued month by month, than why we should thus divide and issue material in geography, history, reading, or any other school subject. Children who are accustomed in day schools to well-made, well-bound books, with good paper and clear, readable print, cannot be expected to respond favorably to the ordinary lesson pamphlet. The child should be encouraged and helped in the building of his own library of religious books, but this can hardly be done as long as his church-school material comes to him in temporary form, much of it less attractive on the mechanical side than the average advertising leaflet which so freely finds its unread way to the waste basket.

ORGANIZING THE DAILY LESSON MATERIAL

The teacher's plan or organization of each lesson for presentation to the class in the recitation is a matter of supreme importance. Even the best and most experienced teachers never reach the point where they do not need to prepare specifically for each recitation. No matter how complete the knowledge of the subject, nor how often one has taught it, there is always the necessity of fitting it directly to the needs and interests of the particular class before us. This preparation should result in a definitely worked out lesson plan which, though it may finally be modified to fit situations as they arise in the class discussion, will nevertheless serve as an outline of procedure for the recitation. Even the teachers' manual supplied with most of the lesson series cannot take the place of this definite, individual plan prepared by the teacher himself for his immediate class.

The lesson plan.—The first step in arranging a lesson plan is to determine the range and amount of material which is to be presented to accomplish the aim of the class hour. This will include the lesson or story from the Bible, nature material, memory work, music, pictures or any other subject matter to be considered. In determining this point the age of the children, the time available, and the nature of the subject must all be taken into account. It is a mistake to attempt more than can be done well, or to try to do so many things that the recitation is too much hurried to be interesting or profitable.

Small matters of large import.—Of course the particular questions to be asked and the more immediate applications to be made must await the unfolding of the lesson discussion with the class. Good planning requires, however, that we have a set of pivotal questions thought out and set down for our guidance; and also suggestions for illustrations and applications under the various topics. If expression work is to be used, this should be noted in its proper place, and provision made for carrying it out. In planning for older classes, reference should be made in the plan to special assignments to be made in books, magazines or any other material.

Details of a typical lesson plan.—Let us suppose that we are to teach the lesson of obedience from the story of Adam and Eve to children of early primary age. Our Lesson Plan might be something as follows:

Adapting the lesson plan to its uses.—It is, of course, evident that lesson plans can be made of all degrees of complexity and completeness. With a little practice the teacher can easily decide the kind of plan that best suits himself and his particular grade of work. On the one hand, the plan should not be so detailed as to become burdensome to follow in the lesson hour. On the other hand, it should not be so brief and sketchy as not to bring out the significant elements of the lesson.

1. Have you heard lectures, sermons, or lessons which were constructed after the haphazard plan? Were they easy to follow and to remember? Did they develop a line of thought in a successful way? Do you think that the haphazard type of organization indicates either lack of preparation or lack of ability?

2. Do you definitely try to organize your daily lesson material on a psychological plan? How can you tell whether you have succeeded? Are you close enough to the minds and hearts of your pupils so that you are able to judge quite accurately the best mode of approach in planning a lesson?

3. Do you study the lesson helps provided with your lesson material? Do you find them helpful? If you find that they are not well adapted to your particular class, have you the ability to make the suggestions over to fit your class?

4. Do you make a reasonably complete and wholly definite lesson plan for each lesson? Do you keep a plan book, so that you may be able to look back at any time and see just what devices you have used? If you have not done this, will you not start the practice now?

5. What type of lesson material do you use, uniform, graded, or textbook? Are you acquainted with other series or material for the same grades? Would it not be worth your while to secure supplemental material of such kinds?

6. Do you read a journal of Sunday school method dealing with problems of your grade of teaching? If day-school teachers find it worth while to read professional journals, do not church-school teachers need their help as much? If you do not know what journals to secure, your pastor can advise you.

Strayer, A Brief Course in the Teaching Process, chapter XVI.

Betts, Class Room Method and Management, chapter VIII.

Earhart, Types of Teaching.

THE TECHNIQUE OF TEACHING

Our teaching must be made to stick. None but lasting impressions possess permanent value. The sermons, the lectures, the lessons that we remember and later dwell upon are the ones that finally are built into our lives and that shape our thinking and acting. Impressions that touch only the outer surfaces of the mind are no more lasting than writing traced on the sand. Truths that are but dimly felt or but partially grasped soon fade away, leaving little more effect than the shadows which are thrown on the picture screen.

Especially do these facts hold for the teacher in the church-school class. For the impressions made in the church-school lesson hour bear a larger proportion to the entire result than in the public school. This is because of the nature of the subject we teach, and also because of the fact that most of our pupils come to the class with little or no previous study on the lesson material. This leaves them almost completely dependent on the recitation itself for the actual results of their church-school attendance. The responsibility thus placed upon the teacher is correspondingly great, and requires unusual devotion and skill.

ATTENTION TO KEY

Or, again, the mind's energy may be likened to the energy of sunlight as it falls in a flood through the window upon our desk. This diffuse sunlight will brighten the desk top and slightly increase its temperature, but no striking effects are seen. But now take this same amount of sun energy and, passing it through a lens, focus it on a small spot on the desk top—and the wood bursts almost at once into flame. What diffuse energy coming from the sun could never do, concentrated energy easily and quickly accomplished. Attention is to the mind's energy what the lens is to the sun's energy. It gathers the mental power into a focus on the lesson to be learned or the truth to be mastered, and the concentrated energy of the mind readily accomplishes results that would be impossible with the mental energy scattered or not directed to the one thing under consideration. The teacher's first and most persistent problem in the recitation is, therefore, to gain and hold the highest possible degree of attention.

Three types of appeal to attention.—We are told that there are three kinds of attention, though this is not strictly true. There is really only one kind of attention, for attention is but the concentration of the mind's energy on one object or thought. What is meant is that there are three different ways of securing or appealing to attention. Each type of attention is named in accordance with the kind of compulsion or appeal necessary to command it, as follows:

2. Nonvoluntary, or spontaneous, attention that we give easily and naturally, with no effort of self-compulsion. This kind of attention is compelled by interest, and, when left unhindered, will be guided by the nature of our interest.

3. Voluntary attention, or attention that is compelled by effort and power of will, and thereby required to concern itself with some particular object of thought when the mind's pull or desire is in another direction.

How each type of attention works.—The first of these types of attention, the involuntary, has so little place in education that we shall not need to discuss it here. The teacher who raps the desk, or taps the bell to secure attention which should come from interest must remember that in such case the attention is given to the stimulus, that is, to the signal, and not to the lesson, and this very fact makes all such efforts to secure attention a distraction in themselves.

This does not mean, however, that there is no place for voluntary attention in the child's training. For not everything can be made so inviting that the appeal will at all times bring about the concentration necessary. And in any case a part of the child's education is to learn self-direction, self-compulsion, and self-control. There are many occasions when the interest is not sufficient to hold attention steady to the task in hand; it is at this point that voluntary attention should come in to add its help to provide the required effort and concentration. There are many circumstances under which interest will secure a moderate amount of application of mental energy to the task, but where the will should step in and command an additional supply of effort, and so attain full instead of partial results.

Children should, therefore, be trained to give attention. They should be taught to take and maintain the attitude of attention throughout the lesson period, and not be allowed to become listless or troublesome the moment their interest is not held to the highest pitch.

THE APPEAL TO INTEREST

Sometimes we speak of "arousing the child's interest," or of "creating an interest" in a topic we are teaching. Strictly speaking, this is incorrect. The child's interest, when rightly appealed to, does not have to be "aroused," nor does interest have to be "created."

Interest depends on comprehension.—First of all we must remember that interest never attaches to what the mind does not grasp. Go yourself and listen to the technical lecture you do not understand, or try to read the book that deals with matters concerning which you have no information; then apply the results of your experience to the case of the child. The matter we teach the child must have sufficient connection with his own experience, be sufficiently close to the things he knows and cares about, so that he has a basis on which to comprehend them. The new must be related to something old and familiar in the mind to meet a warm welcome.

Interest attaches to action.—Children are interested more in action, deeds, and events than in motives, reasons, and explanations. They care more for the uses to which objects are to be put than for the objects themselves.

No boy is interested in a bicycle chiefly as an example of mechanical skill, but, rather, as a means of locomotion. No girl is interested in dolls just as dolls, nor as a product of the toy maker's skill, but to play with. It is this quality that makes children respond to the story, for the story deals with action instead of with explanation and description. In the story there is life and movement, and not reasoning and mere assertion. The story presents the lesson in terms of deeds and events, instead of by means of abstract statement and formal conclusion.

Interest requires variety and change.—Interest attaches to the new, provided the new is sufficiently related to the fund of experience already on hand so that it is fully grasped and understood. While there are certain matters, such as marching, handling supplies, etc., in the recitation which should be done the same way each time so that they may become habit and routine, yet there is a wide range of variety possible in much of the procedure.

Interest is contagious.—Every observing teacher has learned that interest is contagious. An interested and enthusiastic teacher is seldom troubled by lack of interest and attention on the part of the class. Nor, on the other hand, will interest and attention continue on the part of the class if confronted by a mechanical and lifeless teacher. The teacher is the model unconsciously accepted and responded to by his class. He leads the way in interest and enthusiasm. Nor will any sham or pretense serve. The interest must be real and deep. Even young children quickly sense any make-believe enthusiasm or vivacity on the part of the teacher, and their ardor immediately cools.

Children's typical interests have their birth, ripen to full strength, and fade away by certain broad stages. What will appeal to the child of five will not appeal to the child of ten, and will secure no response from the youth of fifteen. Space will not permit even an outline of these interest-stages here, but genetic psychology has carefully mapped them out and their nature and order of development should be studied by every teacher.

FREEDOM FROM DISTRACTIONS

Distractions from classes reciting together.—The class should have a room or space for its own sole use, and not be compelled to recite in a large room occupied by several other classes. The older Chinese method of education was to have each pupil study his lesson aloud, each seeking to drown out the confusion by the force of his voice. Many of our church schools of the present day remind one of this ancient method. The church building being planned primarily for adults, not enough classrooms are provided for the children, and it is a common thing to find half a dozen classes grouped in the one room, each constantly distracted by the sights and sounds that so insistently appeal to the senses. It is wholly impossible to do really good teaching under such conditions.

Planning routine to prevent distractions.—Not infrequently a wholly unnecessary distraction is caused by a poorly planned method of handling certain routine matters. The writer recently observed a junior class get under way in what promised to be a very interesting and profitable lesson. They had an attractive lesson theme, a good teacher, a separate classroom, and seemed to be mentally alert. Soon after the lesson had got well started an officer appeared at the door with an envelope for the collection, and the story was stopped to pass the envelope around the class. It was not possible after this interruption to pick up the thread of the lesson without some loss of interest, but the teacher was skillful and did her best. She soon had the attention of the class again and the lesson was moving along toward its most interesting part and the practical application. But just at the most critical moment another interruption occurred; the secretary came in with the papers for the class and counted out the necessary supply while the class looked on. It was impossible now to catch up the current of interest again, but the teacher tried. Once more she was interrupted, however, this time by a note containing some announcement that had been overlooked in the opening exercises!

Mischief and disorder.—An especially difficult kind of distraction to control is the tendency to restlessness, mischief, and misbehavior which prevails in certain classes or on the part of an occasional pupil. Pupils sometimes feel that the teacher in the church school does not possess the same authority as that exercised by the public-school teacher, and so take advantage of this fact. The first safeguard against disorder in the class is, of course, to secure the interest and loyalty of the members. The ideal is for the children to be attentive, respectful, and well behaved, not because they are required to, but because their sense of duty and pride and their interest in the work leads them to this kind of conduct. It is not possible, however, continuously to reach this ideal with all children. There will be occasional cases of tendency to disorder, and the spirit of mischief will sometimes take possession of a class whose conduct is otherwise good.

Distractions by the teacher.—Strange as it may seem, the teacher may himself be a distraction in the classroom. Any striking mannerism, any peculiarity of manner or carriage, extreme types of dress, or any personal quality that attracts attention to itself is a distraction to the class. One teacher may have a very loud or ill-modulated voice; another may speak too low to be heard without too much effort; another may fail to articulate clearly. Whatever attracts attention to the speech itself draws attention away from the thought back of the speech and hinders the listener from giving his full powers to the lesson.

A distracting habit on the part of some teachers is to walk back and forth before the class, or to assume awkward postures in standing or sitting before the class, or nervously to finger a book or some object held in the hands. All these may seem like small things, but success or failure often depends upon a conjunction of many small things, each of which in itself may seem unimportant. It is often "the little foxes that spoil the vines."

DANGER POINTS IN INSTRUCTION

It is a well-known law in pedagogy that negatives are not often inspiring, and that to hold before one his mistakes is not always the best way of helping him avoid them. Along with the positive principles which show what we should do, however, it is well occasionally to note a few of the danger points most commonly met in the classroom.

Indefiniteness may take the direction of failure to carry the thoughts of the lesson through to their final meaning and application, so that there is no vital connection made between the lesson truths and the lives of those we teach. Or we may be indefinite in our interpretation of the moral and religious values inherent in the lesson, and so fail to make a sharp and definite impression of understanding and conviction on our pupils. Our teaching must be clear-cut and positive without being narrowly dogmatic or opinionated. The truth we present must have an edge, so that it may cleave its way into the heart and mind of the learner.

Lack of movement in recitation.—Some recitations suffer from slowness of movement of the thought and plan of the lesson. We sometimes say of a book or a play or a sermon that it was "slow." This is equivalent to saying that the book or play or sermon lacks movement; it dallies by the way, and has unnecessary breaks in its continuity, or is slow in its action. The same principle applies in the recitation. Pauses that are occupied with thought or meditation are not, of course, wasted; they may even be the very best part of the lesson period. But the rather empty lapses which occur for no reason except that the teacher lacks readiness and preparation, and does not quite know at every moment just what he is to do next, or what topic should at this moment come in—it is such awkward and meaningless breaks as these that spoil the continuity of thought and interest and result in boredom. We must remember that every pause or interval of mere empty waiting without expectancy, or without some worthy thought occupying the mind, is a waste of energy, time, and opportunity, and also a training in inattention.

FOR FURTHER READING

Bagley, Class Room Management.

Betts, The Recitation.

Maxwell, The Observation of Teaching.

Strayer and Norsworthy, How to Teach.

Weigle, The Pupil and the Teacher.

MAKING TRUTH VIVID

Life is a great unbreakable unity. Thought, feeling, and action belong together, and to leave out one destroys the quality and significance of all. Religious growth and development involve the same mental powers that are used in the other affairs of life. The child's training in religion can advance no faster than the expansion of his grasp of thought and comprehension, the deepening of his emotions, and the strengthening of his will.

It follows from this that religious instruction must call for and use the same activities of mind that are called for in other phases of education. Not only must the feelings be reached and the emotions stirred, but the child must be taught to think in his religion. Not only must trust and faith be grounded, but these must be made intelligent. Not only must the spirit of worship be cultivated, but the child must know Whom and why he worships. Not only must loyalties be secured, but these must grow out of a realization of the cost and worth of the cause or object to which loyalty attaches. Religious teaching must therefore appeal to the whole mind. Besides appealing to the emotions and will it must make use of and train the power of thought, of imagination, of memory; it must through their agency make truth vivid, real, and lasting, and so lay the foundation for spiritual feeling and devotion.

LEARNING TO THINK IN RELIGION

The reign of law, the inexorable working of cause and effect, and the application of reason to religious matters should be conveyed to the child in his earliest impressions of religion. For example, the child has learned a valuable lesson when he has comprehended that God asks obedience of his children, not just for the sake of compelling obedience, but because obedience to God's law is the only way to happy and successful living. The youth has grasped a great truth when it becomes clear to his understanding that Jesus said, "To him that hath shall be given," not from any failure to sympathize with the one who might be short in his share, but because this is the great and fundamental law of being to which even Jesus himself was subject; and that when Paul said, "Whatsoever a man soweth, that shall he also reap," he was not exacting an arbitrary penalty, but expressing the inevitable working of a great law. The boy who defined faith as "believing something you know can't be true" had been badly taught concerning faith.

When the young child first hears the entrancing Bible stories he does not think anything about their literalness; he only enjoys, and perhaps dimly senses the hidden lesson or truth they contain. This is as it should be. Later, when thought, judgment, and discrimination are developing and beginning to play their part in the expanding mind, questions are sure to arise at certain points. This is also as it should be.

Protecting the child against intellectual difficulties.—Children taught the Bible in this reasonable but reverent way will be saved many intellectual difficulties as they grow older. Their reverence and respect for the Bible will never suffer from the necessity of attempting to force their faith to accept what their intellect contradicts. They will not be troubled by the grave doubts and misgivings which attack so many adolescents during the time when they are working out their mental and spiritual adjustment to the new world of individual responsibility which they have discovered. They will, without strain or questioning, come to accept the Bible for what it is—the great Source Book of spiritual wisdom, its pages bearing the imprint of divine inspiration and guidance, and also of human imperfections and greatness.

The developing child should, therefore, be encouraged to use his reason, his thought, his judgment and discrimination in his study of religion precisely as in other things. His questions should never be ignored, nor suppressed, nor treated as something unworthy and sinful. The doubts, even, which are somewhat characteristic of a stage of adolescent reconstruction, may be made the stepping-stone to higher reaches of faith and understanding.

Reverent seekers after truth.—Religion requires the mind at its best. There is nothing about religion that will not bear full thought and investigation. We are not asked to lay aside any part of our powers, can not lay any part of them aside, if we would attain to full religious growth and stature. Let us therefore train our children to think as they study religion. Let us lead them to ask and inquire. Let us train them to investigate and test. Let us teach them that they never need be afraid of truth, since no bit of truth ever conflicts with, or contradicts any other truth; let us rather encourage them reverently and with open hearts and minds diligently to seek the truth, and then dare to follow where it leads.

THE APPEAL TO IMAGINATION

Imagination, the power of the mind that pictures and makes real, is a key to vivid and lasting impressions. Unless the imagination recreates the scenes described in the story, or vivifies the events of the lesson, they will have little meaning to the child and appeal but little to his interest.

Imagination required in the study of religion.—In the teaching of religion we are especially dependent on the child's use of his imagination. With younger children the instruction largely takes the form of stories, which must be appropriated and understood through the imagination or not at all. The whole Bible account deals with people, places, and events distant in time and strange to the child in manner of life and customs. The Bible itself abounds in pictorial descriptions. The missionary enterprises of the church lead into strange lands and introduce strange people. The study of the lives and characters of great men and women and their deeds of service in our own land takes the child out of the range of his own immediate observation and experience. The understanding of God and of Jesus—all of these things lose in significance or are in large degree incomprehensible unless approached with a vivid and glowing imagination.

Many older persons confess that the Bible times, places, and people were all very unreal to them while in the Sunday school, and that it hardly occurred to them that these descriptions and narratives were truly about men and women like ourselves. Hence the most valuable part of their instruction was lost.

Many Chicago school children who were asked to compare the height of a mountain with that of a tall factory chimney said that the chimney was higher, because the mountain "does not go straight up" like the chimney. These children had learned and recited that a mountain "is an elevation of land a thousand or more than a thousand feet in height," but their imagination failed to picture the mountain, since not even the smallest mountain nor a high hill had ever been actually present to their observation. Small wonder, then, that Sunday school children have some trouble, living as they do in these modern times, to picture ancient times and peoples who were so different from any with which their experience has had to deal!