How to Teach Religion / Principles and Methods

by George Herbert Betts

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.