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Page 32
5. Are your pupils developing through the work you are doing a
growing consciousness of God in their lives? Do they count
themselves as children of God? Just what do you believe is the
status of your children spiritually? Do they need conservation or
conversion? What difference will your answer make in your teaching?
6. To what degree are your pupils loyal to the church school? To
their particular class? To the church? What are the tests of
loyalty? Do they come regularly? Do they seek to promote the
interests of the class and the school? Do they do their part? What
can be done to increase loyalty?
FOR FURTHER READING
Wilber, A Child's Religion.
Bushnell, Christian Nurture (Revised Ed.).
Betts, The Mind and Its Education, chapter on "Interest."
Fisk, Boy Life and Self-Government.
CHAPTER VI
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?
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