Growing out of the fact that the senses are the greatest source of information to the child's mind, the method of teaching by means of objects has arisen. Rightly used, there is great value in this mode of instruction, but a serious perversion of its legitimate use has developed in connection with religious instruction of little children. Though the discussion of this may be a possible digression, it seems necessary in order to safeguard nurture from a mistake.
There are two helpful methods of using an object with children in the Beginners' and Primary age. The first is to explain an unfamiliar fact, or make it clear. A model of an oriental house or curios from a mission field are examples of this. The second use is to illustrate a fact. The flower is the visible expression of God's loving care; the table, heaped high with grains and fruits and vegetables at the Thanksgiving service, teaches as no mere words could the fact of God's provision for our need. Objects used in this way require no reasoning power to make their meaning clear. It is only a matter of perception.
The use of an object, however, in order to deduce spiritual truth therefrom for children with reasoning powers undeveloped, is a mistake. Instead of making the thought clearer to their minds it obscures it. Close examination reveals the reason for this. A child is both imaginative and literal. Through his imagination he can transform one object into another object, as we have already observed, but in this case he is asked to transform an object into an abstract idea. This he does not easily do, since such transformation is made by reason, not by imagination. Further, the spiritual teachings are drawn from the abstract idea which the object is supposed to represent, not from the object itself. Manifestly, therefore, if he does not get the idea he will not get the deductions from it. His mind does not follow beyond the point where he can understand, consequently, his thought remains with the object as it literally is.
To illustrate, take the familiar object lesson of a cup overflowing with water, used to teach the thought of God's manifold blessings in the life. The child is asked to change the cup into the abstract thought of life, and water into the thought of blessing. This is difficult, for it involves reason and deals with resemblances which are artificial, not real. The child's literalism, therefore, asserts itself, and the cup remains a cup and the water is still water, and while the teacher is drawing conclusions, the child is probably wondering whether her dress will get wet or how he can get a drink.
The same principle obtains in regard to certain types of blackboard illustrations. The child is asked to change a cross into suffering, a crown into victory, a red cardboard heart into life, and a picture of Jesus Christ pinned upon it into regeneration. He does not make these transformations until reason is more fully developed than in this period. Lines remain lines, cardboard is still cardboard and spiritual deductions do not reach his understanding.
The fact that an object or drawing is always interesting does not alter the principle at all, for being interested and being instructed are not necessarily equivalent terms. The lesson must always be interesting, but it must also gain entrance according to the laws of the mind to be instructive.
INTERESTS
The interests of this period include those of the preceding period, but they are more diverse and far-reaching than in Early Childhood. They still center around the concrete, and especially physical activity. Crude and amazingly heterogeneous collections begin to make their appearance in boys' pockets and girls' treasure boxes. Dolls are never so dear to their fond mothers as in this period. Games and active outdoor sports appeal to both boys and girls, those games being particularly enjoyable which give the individual an opportunity to shine. Real team play is impossible at this time, since in honor each prefers himself. Any scepticism upon this point will be dispelled by listening to the modest aspirants for office when the positions in a football game are being assigned. The explanation for this lies partially in the instinct of rivalry, which arrays individual against individual, all through the early years of life. When the social feeling which welds individuals into groups becomes strong, rivalry will appear between gangs and clubs rather than between individuals.
A significant change occurs in connection with that which the child desires to imitate. At first, definite acts focused the most of his interest and aroused imitation, now, interest begins to attach itself to the actor as well, and the child not only desires to imitate the deed but also to emulate the doer. Out of this a little later comes real hero worship, an incentive to action than which life holds no greater. Another fact in connection with this is also significant; those whom he desires to resemble need not be in the home circle nor in his environment, as at first, but may be distant in time and place. This new interest in people whom he can not see lends added charm and value to Bible stories and, if told aright, they will do for his life what can be done in no other way so effectively.
Surely Agur, the son of Jakeh, saw no eager little faces upturned to his, pleading, "Tell me another," or he would have added to the things that are never satisfied, nor say, "It is enough," the hunger of a child for a story. Since hunger is always indicative of a need in the developing life, there must be a reason for this craving. It is found in connection with the rapid development and requirements of the imagination.