The essentials of religious education

Introduction

The heart of humanity comes back to the Bible as the tide to the shore. The critics who would kill the Bible to find the spirit defeat themselves; the Truth will survive and prevail. Dr. Heathcote in this book recognizes clearly the spirit of eternal Truth which permeates and sustains the life of the dear old Book.

But the author is not only a scholar and a skillful instructor; he is a direct benefactor. All books having the purpose combined with clear thinking bring the Bible nearer the people and awaken their desire to know its contents.

It has the Master's method of teaching teachers and sending out missionaries. Every such effort has the approval and encouragement of all lovers of humanity, and when it has the character and scholarship shown in this book, it makes all its Christian readers glad.

Russell H. Conwell.

Preface

This text-book is the outgrowth of the lectures given to my students at the Temple University during the last several years. A large number of the students, and others outside of the University, interested in religious education, have frequently requested me to prepare a book on the subject. To meet this request the book has been written.

The volume has been prepared for students in universities, colleges, and theological seminaries, who are interested in the religious pedagogical courses, and is primarily a text-book, since it was desired to place in the hands of students a book dealing particularly with the subject of religious education. It is believed that the book will meet this need and requirement.

I have not been unmindful of the large army of faithful and active Bible School teachers who are anxious by careful reading and study to better prepare themselves for their noble work, and I hope this work will prove helpful to them also.

To the many friends, Christian teachers, and instructors who have helped by their advice I am very grateful.

Charles William Heathcote.

Contents

CHAPTER PAGE

I The Scope of Religious Education . 1 II History of Religious Education: the

Early Period 17

Chapter I The Scope Of Religious Education

The Definition — Religion and Education — The Factors — The School — The Home — The Church.

THE DEFINITION

Dr. Coe says the factors involved in the idea of education are these : " An immature being, a goal or destiny for life, and the older human beings who can help the younger to realize this goal or destiny." 1 Dr. Coe also shows that at times, particularly in the past, educators over-emphasized the adult viewpoint, the goal and the child. In other words, so much stress was laid upon adult experiences that these results became the standards of education. Adult views are necessary for educational development, but to lay undue emphasis upon them to the exclusion of other ideas will prevent genuine progressive growth. Naturally the goal sought after under such circumstances was to over-emphasize the destiny of man. This was the view of medieval education. Religious education then, under the control of the church, was fostered along narrow lines of development. Medieval religion as well as education were not " broad enough to include everything that is worthy of being a part of our temporal life." Religion and education alike had as their goal the salvation of souls from eternal punishment.

i Education- in Religion and Morals, pages 11 and 12.

Guided by these narrow ideals, educators forgot to take into account the child life as one of the chief elements in the development of education. However, modern educators such as Pestalozzi, Froebel, and others brought out the importance of studying the child mind. They recognized the fact that for education to accomplish the most for mankind it must be cognizant of the laws and experiences of childhood as well as of the adult life. Education is a progressive development in which the whole personality is involved.

During the last few years so much has been written about the importance of child study that it has been over-emphasized. It has resulted in a tendency to lose sight of the real purpose of child education. At the present time we note a change coming in the educational world. The study of child life is coming to its proper place and sphere.

In view of this discussion the question arises, what is education? It will be in order to give the opinions of several prominent educators.

" Education is the sum of the reflective efforts by which we aid nature in the development of the physical, intellectual and moral faculties of man, in view of his perfection, his happiness, and his social destination." — J. G. Compayre : Lectures in Pedagogy (Boston, 1893), pages 1-6.

iC If education cannot be identified with mere instruction, what is it? What does the term mean? I answer, It must mean a gradual adjustment to the spiritual possessions of the race." — Butler : The Meaning of Education, page 17.

" The true end of teaching is one with the true aim of life; and each lesson must be presented with the conscious purpose of making the most out of the life of the one taught." — Arnold Tompkins : The Philosophy of Teaching, page 71.

" Education, in short, cannot be better described than by calling it the organization of acquired habits of conduct and tendencies to behavior." — William James : Talks to Teachers, page 29.

These definitions which we have quoted give the viewpoint of educators in general. Present day educational principles are the outgrowth of the development of the progress of the world in the past. Present and past achievements for the truth lay the foundations for the future. History shows that educational progress has advanced along two great lines, — the psychological and sociological. The basis is the psychological side. The child mind and not the adult forms the basis of educational principles. The Master Teacher showed this significant fact when he he said, " Suffer the little children to come unto me." As has already been mentioned, it remained for modern educators and religionists to readjust the psychology of education to the ideal of the Master. The child has his distinctive tendencies, experiences, etc., which must be studied and understood and educated, if later, as a man, he is to do his part in perpetuating the ideals of Christian civilization.

The sociological side of education is an offshoot of the psychological. The social side of the child nature is an inheritance of the tendencies of the past, both primitive and civilized. The sociological part of education is a work for the present and the future. Thf instinctive tendencies of the child life are to be trained and developed so that they may be adapted to the best physical environment and civilizing elements. On this point Butler says, " Natural forces play no small part in adapting human beings to both elements (physical and civilized) of environment, but the process of education is especially potent as regards adaptation to the second element, civilization. Civilization — man's spiritual environment, all his surroundings which are not directly physical — this it is which has to be conquered, in its elements at least before one can attain a true education." x

The two great historic elements, education and the Christian religion, have fostered, developed, and given to us our present-day civilization. Dr. Butler has well said that the child born into the present-day civilization comes into a fivefold inheritance bequeathed to him by the past, and for him to be truly educated he must have a knowledge of each one of these elements, " as well as insight into them all and sympathy with them all."

The summary of his classification is as follows : 2

(1) The Scientific Inheritance. By this man is entitled to know and understand nature by utilizing all the resources of modern scientific method. He is entitled to know about the world from the viewpoint of the earlier people and what it is to-day. It is the basis of a liberal education.

(2) The Literary Inheritance. The great literary treasurers and storehouses of culture of the past are to be mastered through the study of languages. Literature shows the progressive development of the

i Butler: Principles of Religious Education, page 5. 2 Butler: The Meaning of Education, pages 17-34.

peoples of the world which can only be understood and interpreted by the study of language. Though important as is the study of this great literary inheritance, yet it narrows education to say this study alone is sufficient. It is to go hand in hand with the scientific inheritance in the early life of the child during the period of plasticity or education.

(3) The Esthetic Inheritance. The aesthetic spirit engenders the feeling for the beautiful and the sublime ; history shows it occupied a prominent place in the early history of the human race. It was developed and fostered by the Greeks. Later, narrow religious ideals sought to suppress all feelings for the beautiful. But it was impossible. Ideals of art and beauty were given expression in the construction of Gothic cathedrals and the pictures of the painters of the Renaissance. The importance of aesthetic training is recognized to-day as one of the factors in giving the child a true education and perpetuating the ideals of civilization.

(4) The Institutional Inheritance. The history of the world shows three types of political ideals. One shows the individual to be of no importance, but only the great mass of the people are to be considered ; that is, individuality must be pressed down for the advantage of the whole. Then there is the type which is shown in extreme individualism, which will not take into consideration the welfare of society as a whole but seeks to make the individual sufficient unto himself. The true type is neither extreme. It gives individual worth, place and consideration but makes it subservient, and responsible to law, the welfare of society, and existing institutions. This is the type which our children are to follow if our civilization of the future is to grow and develop.

(5) The Religious Inheritance. Religion in some form or another is common alike to both primitive and civilized people. History of the past testifies to this fact as well as at the present time. The religious inheritance of the race is a rich one. This is true particularly of Christianity in the ideals it has contributed to the advancement of civilization and culture. Religion has always played a prominent part in education though sometimes its spirit was narrow, illiteral, and uninformed. Events of comparatively recent times have resulted in the separation of religion from education. The growth of the public school system in the United States has witnessed the divorcement of all religious instruction from the schools. The result is that our present plan of educational development is not meeting adequately the needs of the child.

Since the importance of religious education is generally recognized, it is fitting that we should define it. The ideal of religious education is the development of the highest form of individual character which is to be interpreted in terms of unselfish service for God and mankind.

When the Master gave the command, " Go ye forth and teach" (Matt. 28:19-20), he laid stress upon a great educational truth. His own life and mission exemplified this educational ideal. He impressed this message upon his disciples and finally upon his followers to teach. What was the basis of his teaching? Unselfish service for God and fellow-man. This is the central truth of Christianity. It is based upon the highest form of character moulded in spirit and in truth after the life of the perfect Teacher. " Character," says J. S. Mill, " is a completely fashioned will." James defines it as a " bundle of habits." The definition as stated by James sets forth the idea we have in mind which we have set forth in our definition of religious education ; namely, the habit of service which comes through training every tendency of the individual personality which shall find expression in unselfish service for God and man. " No matter how full a reservoir of maxims we may possess, no matter how good one's sentiments may be, if we have not taken advantage of every concrete opportunity to act, one's character may remain entirely unaffected for the better." 1 The keynote of religious education is to develop the highest form of individual character which will seek active expression in the form of unselfish service.

RELIGION AND EDUCATION

In theory, religion and education may be separated from each other, but in reality such a thought is impossible. The aim and goal of education and religion are virtually the same. The basis of true education is religion, and any effort to make education independent of religion narrows its scope, aim, and goal. True education seeks to develop the whole personality. This is the ideal which education must ever have before it and to which it must tenaciously hold. The religious ideal is also concerned in the whole personality. Every volitional, emotional, and

i James : Psychology, Vol. I, page 125.

intellectual tendency is touched, developed, and brought to the highest possible form.

No child who has lacked a careful and thorough training in education and religion can be expected upon reaching maturity to do his full duty to God, his fellow-man and to himself. Dr. King has aptly written : " The highest conceivable culture, therefore, would be the culture that should enable a man to enter with appreciation and conviction into the deepest and most significant personal life of history ; and the world is coming to see with greater clearness every day that that life is the life of Jesus Christ." *

THE FACTORS

There are three important educational factors which help us give the child that true instruction for him to do his full duty in life; i.e. (1) the school, (£) the home, (3) the church.

THE SCHOOL

According to the interpretation of our constitution, religion cannot be taught in our public schools. In the United States, church and state are separate and independent of each other, yet a reciprocal relation exists between them.

We have already written about the supreme importance and sphere of religion in order to make up an all round and efficient education. There is but one conclusion to reach with respect to our public schools, which leads us to say that its educational work, therefore, is inadequately incomplete.

We recognize the importance of reading the Bible

i Personal and Ideal Elements in Education, page 78.

in the schools, but we cannot call this exercise a religious instruction, nor would we want it designated by such a term. When this reading is done with discrimination and without comment on the choice and splendid portions of Scripture which should always be read, we believe great good can be accomplished in many ways. This reading may not be instructive in the analytic sense, but the mind of pupils is impressed with the beauty and simplicity of God's word, and we sincerely believe a thirst will be awakened in the heart of the child for a greater knowledge of the Word.

There are many educators and religionists who advocate the study of religion in the public schools. They make a contradistinction between religious teaching and denominationalism. They advocate that religious instruction based on broad general terms of religious concepts free from doctrinal, creedal, and denominational interpretations, could be put into the school curriculum. We realize there is much force and consideration given to their arguments, but we cannot see the feasibility of the plan. We believe in the broad interpretation of religion for it to be thoroughly adaptable to all classes and conditions of humanity. When we speak of religion, we are, of course, referring to the broad principles of Christianity upon which the advocates of this theory agree, as it is the only religion which can give a positive civilization to the world. We do not believe that the introduction of religious instruction, even on the basis of the broadest interpretation of Christian teachings, would work out in practice. It is very evident that such a plan would not be an acceptable one to the Hebrew, Catholic, and a majority of the Protestant and many other forms of religious life which are represented in our public schools. All these conditions must be borne in mind in advocating this theory. At the same time it is well-nigh impossible to interpret religion on the broadest basis, to elminate every iota of denominational and doctrinal viewpoint. The public school is not a religious nor an anti-religious school, but it is a secular institution and we want to see it remain as such. We want to see it give the best instruction possible so that our children may become well educated along scientific, literary, aesthetic, and institutional lines.

We recognize that there is considerable weight in the proposition which is set forth in citing the German Schools as an example where an excellent and practical course of religious instruction is obtained. We have every reason to expect this condition of affairs there. The German people are the inheritors of the great Lutheran movement, and Luther was a staunch champion and advocate of religious education in the schools. Such splendid opportunities are afforded in Germany for the advancement of religious instruction that we have every reason to expect such instruction to be given as shall be the best. Since the Lutheran faith is the state church of Germany, these measures of religious instruction have the support of the government. In the United States such conditions do not obtain. Nor would we want them to exist. We realize the supreme necessity of having the church and the dependence of the government upon the church, but we would not want some particular denomination to be the state church. American ideals and conceptions of religion and civil liberty and democracy show that these principles are foreign to our viewpoint.

We agree with many educators that the Bible should be placed in our public schools to be studied as literature, history, and morals. But let it be stated here that the study of the Bible thus is not religious instruction, and the Bible to be studied along the three lines suggested must be confined to the basic fundamentals of these subjects. We think the Bible from this viewpoint should find a place in our schools. It is the general verdict of all peoples who know about the Bible that it is the repository of the world's sublimest literature ! If the study of the Koran, Hindu writings, Milton, " Lamb's Tales," etc., may find a place in our school curriculum if the teacher so desires, why should the historical study of Joshua, a literary study of the Psalms, or a study of the moral precepts of the Pauline epistles be forbidden? We cannot see any sane reason for their omission.

Dr. Seeley in his charmingly written book says, " I believe that our teachers should have larger rights of way to emphasize the importance of these virtues (i.e. honesty, sobriety, etc.), so that with the culture and furnishing of the intellect, there shall come the development of the individual along moral lines — or religious lines, if you please — and yet not in a sectarian way. Our teachers and superintendents, as a rule, are Christian men and women, and there go out indirectly in their lives influences in this direction." 1

However, we cannot agree with Dr. Seeley in ad-

1 Seeley: Foundation of Education, page 248.

vocating the study of the Bible as a religious book, for the reason previously stated, and also for any of the following examples. The Hebrew father would have every right to object, according to his religious beliefs and traditions, to the principles of the Christian religion being taught to his child. The Bible is broad and big enough in its wonderful work to teach the highest form of morals without touching upon its religious precepts. Again we say religion cannot be consistently taught in our public schools. However, the two great factors which are to teach our children religious truths are the home and the church.

THE HOME

The home is the first and always should remain the most important factor in a child's education. This training should extend from the early years of childhood to manhood. The ancient Hebrews recognized the supreme importance of home instruction, and they earnestly tried to bring up their children in the fear and admonition of the Lord. When this ideal was earnestly adhered to, peace, joy, and prosperity crowned the people of Israel. In this respect the ancient Hebrew people will always be an example for the present and future generations.

The home is the basic unit of society. It is such an important institution that great emphasis needs to be laid upon the instruction of Biblical truths therein. Alas ! in too many of our homes the Bible is a closed book and religious instruction is never given at all. No parent can expect the school and the church to give all the education the child needs. Too many parents seek to shift all of the training of their children upon the church and the school. This is impossible. These two important educational factors can never give to a child the training which is expected to come from the hearth-stone. Time and their specialized organization make it impossible.

There should always be the closest cooperation between the home and the school and the church. The parents should take a hearty interest in the daily school tasks of their children, and whatever home work may be required by the school authorities, they should see that their children perform faithfully and well. By this close cooperation the efficiency of the public schools would be increased.

The home should also cooperate more earnestly with the church and give it better support and see that the children attend the sessions of the Sunday School regularly and faithfully. Too many parents think it is the duty of the pastor and Bible School teacher alone to see that their children attend church worship and the sessions of the Bible School. They frequently meet with the experience of a Bible School teacher who once visited a home to see that one of the daughters attended her Bible School class more regularly. The mother said that it was the duty of the teacher to see that the daughter attended regularly. We agree that it is the duty of pastors and teachers to see that the children come regularly, but it is not their whole nor first duty, for this rests upon the home.

The home, therefore, remains the first important factor in the religious education of the child life.

THE CHURCH

The importance of the church to a community is well recognized. No community could exist without it. The church, particularly through the Bible School, is the second important factor for religious education. A great responsibility rests upon the Bible School, and it is a much needed part of our educational work to-day. For it to do the work of religious education which is in a large measure incumbent upon it, it must be efficiently organized and utilize the best methods for it to attain the purpose of its organization.

The Bible School must work in the closest cooperation with the public school because upon it devolves for the most part the task of teaching the child the religious principles which the public school does not.

The Bible School needs to be thoroughly and systematically organized. Its curriculum needs to be placed on a scientific and analytic basis if efficient instruction is to be given. Its teachings must be adaptable to child life, with a knowledge of the capacities and needs of the child. The school, it must be remembered, is not only to teach religion as such, per se, but its curriculum should correlate as closely as possible with the public school teaching. In other words, Biblical history, geography, biography, literature, art, and precepts should be carefully taught, as in the public schools. There needs to be careful and systematic grading of the classes so that the teaching of these studies may be adaptable to the capacities of the children.

The teachers need to be trained and thoroughly prepared to carry on their work. Bible School teaching, like public school teaching, requires training to be thoroughly done.

In order that the work of the Bible School may be advanced, there needs to be the closest cooperation between the home and the school. It is necessary if the school is to be efficient in teaching the children of the household. The spirit of cooperation between the two must be very close in order to secure regular attendance upon the Bible School. This is one of the difficult problems which we face at present. Attendance upon the public school is compulsory ; not so with the Bible School. The attendance there is often irregular on the part of a large number of children, and under present conditions an exceedingly large number of children are not receiving religious instruction. However, we believe this problem can be reduced to a minimum or overcome entirely by close cooperation of Bible School and home. Perhaps on this point a suggestion would be in order which we believe could be worked out along practical lines if the Bible School would employ a trained and paid secretary for this work, or if a number of churches in the city or town would group together to meet the expense. It should be the duty of this secretary to come into contact with each home and get the children to go to the school of their denomination. Appeal to the responsibility of parents is the only way the children can ever be brought into the Sunday School.

We believe, too, that the study period for the Bible School lesson should cover a period of at least one hour instead of half an hour. The lesson period may be made so interesting and inspiring by a trained teacher that there would be no difficulty experienced on this point. We believe it would be feasible for each child to do a little home work in various exercises, which could be reported to the teacher the following Sunday. This work could be of such a nature as not to interfere with the public school work. In any event we see the need and importance of religious education, and that the work of carrying it on devolves upon the Bible School. This great institution we want to make more efficient in every way possible.

Chapter II History Of Religious Education: The Early Period

Egypt — China — Babylonia and Assyria — The Jews: the ideal of Jewish education; Ezra and his work; schools of the later period; female education — The Hmdus: their literature — Buddhism; educational principles — The Medo-Persians : religious ideals; educational conceptions — The Hellenic People: art, music and poetry; the schools; religious

education The Romans: religion and education —

The Catechetical Schools; classes and instruction.

In a text-book of this nature it is impossible to give a complete and detailed account of educational development from the historical viewpoint. In our historical treatment we have followed particularly the religious side of education, and our account, though general, is set forth in sufficient detail to bring out the phases we deem important to emphasize.

Down through the centuries, nations, people, and various leaders have contributed something to the progressive development of education. We have picked out particular nations in the past who have made definite contributions to religious education. In the later history we point out the contributions likewise resulting from nations, institutions, and leaders. Our treatment is consecutive and progressive. One of the striking points of history is the close relationship of religion and education. Our historical studies are the following:

EGYPT

The early history of Egypt is largely a matter of tradition. The beginning of its history has been pushed back as early as 5000 b. c. The various little kingdoms were united with one state about 3400 b. c. From this date down to the Roman Conquest, 30 b. c, her influence in the religious and intellectual world was manifested.

Her earliest gods were the Nile and the Sun-god (Re). They were universally worshipped. The worship of a multitude of local deities also obtained. An air of mystery has always pervaded her religious life.

For our most complete knowledge of the religious life we are indebted to the oldest piece of sacred Egyptian literature, called the " Pyramid Texts."

One of the peculiarities of the religion is the concrete form of expression. The Egyptian borrowed his terminology from the material world, and his mind did not possess the faculty of developing abstract terminology.

The Egyptians made great progress in architecture. Their temples were magnificent pieces of structure, but their paintings and sculpture were too stiff and formal. They made some advances in science. They had a knowledge of medicine, astronomy, mathematics, and engineering.

Even at an early date, they had an extensive literature. They had books of poetry, morals, religion, oratory, travel, etc. Their chief sacred literature consisted of the " Pyramid Texts," " Coffin Texts," and " Book of the Dead." They were votaries of music, but it was of the most primitive nature.

There was a close affiliation of church and state in Egypt. The priestly class wielded tremendous power and influence. The temple was not only the place of worship and sacrifice, but also became the school and university. The three most prominent temple universities were at Memphis, Heliopolis, and Thebes. At these schools, the priests were educated and trained in the traditional religious ceremonies, mathematics, ethics, astronomy, and astrology. The children of nobility and royalty were also educated here.