schools. The day-school teacher, employed by the state and receiving public funds, must go through a certain period of training for his position. He must pass examinations in the subject matter he is to teach, and in his professional fitness for the work of the teacher. He must have a certificate granted by responsible authorities before he can enter the schoolroom. He must show professional growth while in service if he is to receive promotion or continue in the vocation.
Greater personal responsibility on church school teacher.—Naturally, all this is impossible with volunteer teachers who receive no pay for their services and are not employed under legal authority. No compulsion can be brought to bear; all must rest on the sense of duty and of opportunity of the individual teacher. Yet the Sunday school teacher needs even a more thorough background of preparation than the day-school teacher, for the work of instruction in the Sunday school is almost infinitely harder than in the day school. Religion and morals are more difficult to teach than arithmetic and geography. The church building usually lacks adequate classroom facilities. The lesson material is not as well graded and adapted to the children as the day-school texts. The lessons come but once a week, and the time for instruction is insufficient. The children do not prepare their lessons, and so come to the Sunday school lacking the mental readiness essential to receiving instruction.
This all means that the Sunday school teacher must rise to a sense of his responsibilities. He must realize that he holds a position of influence second to none in the spiritual development of his pupils. He must remember that he is dealing with a seed-time whose harvest involves the fruits of character and destiny. With these facts in mind he must ask himself whether he is justified in standing before his class as teacher without having given the time and effort necessary for complete preparation.
The teacher and his Bible.—The teacher should know his Bible. This means far more than to know its text and characters. The Bible is history, it is literature, it is a treatise on morals, it is philosophy, it is a repository of spiritual wisdom, it is a handbook of inspiration and guidance to the highest life man has in any age conceived.
To master the Bible one must have a background of knowledge of the life and history of its times. He must enter into the spirit and genius of the Hebrew nation, know their aspirations, their political and economic problems, and understand their tragedies and sufferings. He must know the historical and social setting of the Jewish people, the nations and civilizations that surrounded them, and the customs, mode of life, and trend of thought of contemporaneous peoples.
Not all of these things can be learned from the Bible itself. One must make use of the various helps and commentaries now available to Bible students. The religions of ancient Egypt, Assyria, Babylonia, Greece, and Rome should be studied. Ancient literatures should be placed under tribute, and every means employed to gain a working knowledge of the social medium out of which the Christian religion developed.
The teacher's knowledge of children.—Time was when we thought of the child as a miniature man, differing from adults on the physical side only in size and strength, and on the mental side only in power and grasp of thought. Now we know better. We know that the child differs from the adult not only in the quantity but also in the quality of his being.
It is the business of the teacher to understand how the child thinks. What is the child's concept of God? What is the character of the child's prayer? How does the child feel when he takes part in the acts of worship? We talk to the child about serving God; what is the child's understanding of service to God? We seek to train the child to loyalty to the church; what does the church stand for to the child? We teach the child about sin and forgiveness; just what is the child's comprehension of sin, and what does he understand by forgiveness? We tell the child that he must love God and the Christ; can a child control his affections as he will, or do they follow the trend of his thoughts and experiences? These are not idle questions. They are questions that must be answered by every teacher who would be more than the blind leader of the blind.
Coming to know the child.—How shall the teacher come to know the child? Professor George Herbert Palmer sets forth a great truth when he says that the first quality of a great teacher is the quality of vicariousness. By this he means the ability on the part of the teacher to step over in his imagination and take the place of the child. To look at the task with the child's mind and understanding, to feel the appeal of a lesson or story through the child's emotions, to confront a temptation with the child's power of will and self-control—this ability is the beginning of wisdom for those who would understand childhood. The teacher must first of all, therefore, be a sympathetic investigator in the laboratory of child life. Not only in the Sunday school, but daily, he must observe, study, seek to interpret children.
Nor should the teacher of religion neglect the books on the child and his religion. Many investigators are giving their time and abilities to studying child nature and child religion. A mastery of their findings will save us many mistakes in the leadership and training of children. A knowledge of their methods of study will show us how ourselves more intelligently to study childhood. Comprehension of the principles they represent, coupled with the results of our own direct interpretation of children, will convince us that, while each child differs from every other, certain fundamental laws apply to all childhood. It is the teacher's task and privilege to master these laws.
Knowledge of technique.—Teaching is an art, which must be learned the same as any other art. True, there are those who claim that anyone who knows a thing can teach it; but often the teacher who makes such a claim is himself the best refutation of its validity when he comes before his class. Probably most of us have known eminent specialists in their field of learning who were but indifferent teachers. It is not that they knew too much about their subjects, but that they had not mastered the art of its presentation to others.
The class hour is the teacher's great opportunity. His final measure as a teacher is taken as he stands before his class in the recitation. Here he succeeds or fails. In fact, here the whole system of religious education succeeds or fails. For it is in this hour, where the teacher meets his pupils face to face and mind to mind, that all else culminates. It is for this hour that the Sunday school is organized, the classrooms provided, and the lesson material prepared. It is in this hour that the teacher succeeds in kindling the interest, stirring the thought and feeling, and grounding the loyalty of his class. Or, failing in this, it is in the recitation hour that the teacher leaves the spiritual life of the child untouched by his contact with the Sunday school and so defeats its whole intent and purpose.
The teacher of religion should therefore ask himself: "What is my craftsmanship in instruction? Do I know how to present this material so that it will take hold upon my class? Do I know the technique of the recitation hour, and the principles of good teaching? Have I read what the scholars have written and what the experience of others has to teach me. Have I definitely planned and sought for skill? Is my work in the classroom the best that I can make it?"
The teacher must continuously be a student.—The successful teacher of religion must, therefore, be a student. He must continually grow in knowledge and in teaching power. There is no possibility of becoming "prepared" through the reading of certain books and the pursuit of certain courses of study and then having this preparation serve without further growth. The famous Dr. Arnold, an insatiable student until the day of his death, when asked why he found it necessary to prepare for each day's lessons, said he preferred that his pupils "should drink from a running stream rather than from a stagnant pool." This, then, should be the teacher's standard: A broad background of general preparation, constant reading and study in the field of religion and religious teaching, special preparation for each lesson taught.
The churches of each community should unite in providing a school for teacher training. Where the community training school cannot be organized, individual churches should organize training classes for their teachers. Such schools and classes have been provided in hundreds of places, and the movement is rapidly spreading.
