{"1": {"fulltext": "", "height": "3378", "width": "2103", "jp2-path": "principlesofreli00pott_0001.jp2"}, "2": {"fulltext": "", "height": "3291", "width": "2010", "jp2-path": "principlesofreli00pott_0002.jp2"}, "3": {"fulltext": "-u\\nv 0o\\no5\\n*v", "height": "3291", "width": "2010", "jp2-path": "principlesofreli00pott_0003.jp2"}, "4": {"fulltext": "", "height": "3291", "width": "2010", "jp2-path": "principlesofreli00pott_0004.jp2"}, "5": {"fulltext": "", "height": "3291", "width": "2010", "jp2-path": "principlesofreli00pott_0005.jp2"}, "6": {"fulltext": "", "height": "3291", "width": "2010", "jp2-path": "principlesofreli00pott_0006.jp2"}, "7": {"fulltext": "y\\nPRINCIPLES OF RELIGIOUS EDUCATION", "height": "3394", "width": "2094", "jp2-path": "principlesofreli00pott_0007.jp2"}, "8": {"fulltext": "", "height": "3291", "width": "2010", "jp2-path": "principlesofreli00pott_0008.jp2"}, "9": {"fulltext": "CHRISTIAN KNOWLEDGE LECTURES\\nPRINCIPLES\\nOF\\nRELIGIOUS EDUCATION\\nA COURSE OF LECTURES DELIVERED UNDER\\nTHE AUSPICES OF THE SUNDAY-SCHOOL\\nCOMMISSION OF THE DIOCESE OF NEW YORK\\nWITH AN INTRODUCTION\\nBY\\nThe Right Reverend HENRY C. POTTER, D.D., LL.D.\\nBishop of New York\\nLONGMANS, GREEN, AND CO.\\n91 and 93 Fifth Avenue, New York\\nlondon and bombay\\nI9OO", "height": "3394", "width": "2094", "jp2-path": "principlesofreli00pott_0009.jp2"}, "10": {"fulltext": "V^ooo\\nV. UHt* KECEWEO\\nNOV 8 1900\\nCopynghl \u00c2\u00abntry\\nr\\nSECOND COPY.\\n0./tvt,\u00c2\u00ab(i to\\nOhOtHD ViSlON,\\nNOV 23 1900\\n^q0\\nCopyright, 1900,\\nBY\\nLONGMANS, GREEN, AND CO.\\nROBEKT DRUMMOND, PRINTER, NEW YORK.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0010.jp2"}, "11": {"fulltext": "PREFACE.\\nTHE following Lectures were originally delivered\\nin the Autumn of 1899, in St. Bartholomew s Church,\\nMadison Avenue and Forty-fourth Street, New\\nYork. They formed what was called The Chris-\\ntian Knowledge Course of Lectures on the Principles\\nof Religious Instruction. This Course was arranged\\nunder the auspices of the Sunday-school Commission\\n)f the Diocese of New York, which had been ap-\\npointed by the Rt. Rev. Henry C. Potter, D.D.,\\nLL.D., Bishop of New York, at the Diocesan Con-\\nvention of 1898, to consider what steps should be\\ntaken for the improvement of the Sunday-schools of\\nthe Diocese. It had long been felt that our Religious\\nSchools were not all that they should be, either in the\\nCurriculum of Study or in the general Training of\\nthe Teachers.\\nThe Church has not advanced with the Day-\\nschool along the lines of educational reform. The\\nstudy of pedagogical principles has been made an\\nessential in secular education, while the Church has\\nlargely overlooked it, as applied to her Sunday-\\nschools; and almost completely ignored it in the\\ntraining of her Clergy. And she has done this,\\nin spite of the fact that in theory the Teaching\\nFunction of the Church is her most ancient and", "height": "3394", "width": "2094", "jp2-path": "principlesofreli00pott_0011.jp2"}, "12": {"fulltext": "vi PREFACE.\\ncharacteristic one, lying at the very heart of her\\ncommission.\\nThe basic principle, therefore, underlying these\\nLectures is that the Sunday-school is a school. Its\\nproblems are educational problems. Its scope of\\ninstruction, its curriculum, its text-books, charts,\\nmaps, the equipment and training of its teachers, the\\nhours and times and places of its work, all these are\\nquestions to be considered in the light of educational\\nprinciples. Hence it is important to consider Re-\\nligious Education first from the standpoint of acknow-\\nledged leaders in the cause of secular education.\\nThis Course of Lectures, covering roughly the entire\\nfield, each lecture presenting its own point of view,\\nand all converging on the one general object, was\\narranged and carried out with the generous co-opera-\\ntion of the following gentlemen The Right Reverend\\nWm. Croswell Doane, D.D., LL.D., Bishop of\\nAlbany; the Very Reverend George Hodges, D.D.,\\nDean of the Cambridge Divinity School Professor\\nCharles De Garmo, Ph.D., of Cornell University;\\nPresident G. Stanley Hall, of Clark University; Pro-\\nfessor Frank Morton McMurry, Ph.D., Professor of\\nthe Theory of Teaching, in Teachers College,\\nColumbia University; Professor Charles Foster Kent,\\nof Brown University; and Professor Richard G.\\nMoulton, M.A., of Chicago University; together\\nwith the following Members of the Sunday-school\\nCommission: Professor Nicholas Murray Butler,\\nPh.D., LL.D, of Columbia University; Dr. Walter\\nL. Hervey, Examiner of the Board of Education,\\nNew York, and former President of Teachers Col-", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0012.jp2"}, "13": {"fulltext": "PREFACE. vn\\nlege; and the Reverend Pascal Harrower, Chair-\\nman of the Commission.\\nThe particular Topics covered by the Lectures\\nwere The Relation of Religious Instruction to\\nEducation as a Whole, The Educational Work\\nof the Christian Church, The Present Status of\\nReligious Instruction in England, France, Germany,\\nand the United States, The Content of Religious\\nInstruction, The Sunday-school and its Course\\nof Study, The Preparation of the Teacher,\\nThe Religious Content of the Child s Mind,\\nThe Use of Biography, The Use of Geog-\\nraphy, and The Bible as Literature.\\nWith deepest thanks to the learned gentlemen,\\nwho by their aid and encouragement have made\\npossible the production of this Volume, and with the\\nearnest hope that it may prove of material benefit to\\nall who are interested in the work of Christian\\nEducation, the Course of Lectures is now placed\\nbefore the Church and her teachers.\\nMembers of tbe Commission.\\nRev. Pascal Harrower, Chairman, West New Brighton, New-\\nYork.\\nRev. Wm. Walter Smith, M.A., M.D., Secretary, 25 West 114th\\nStreet, New York.\\nHenry H. Pike, Esq., Treasurer, 134 Pearl Street, New York.\\nRev. Henry Mottet, D.D. Rev. Wm. L. Evans, M.A.\\nRev. John P. Peters, D.D. Rev. Chas. A. Hamilton, M.A.\\nRev. E. Walpole Warren, D D. Rev. Ernest C. Saunders, B.D.\\nRev. David H. Greer, D.D. Nichol as M.Butler, Ph.D., LL.D.\\nRev. Wm. S. Rainsford, D.D. Walter L. Hervey, Ph.D.\\nRev. Lester Bradner, Ph.D. Charles W. Stoughton, Esq.", "height": "3394", "width": "2094", "jp2-path": "principlesofreli00pott_0013.jp2"}, "14": {"fulltext": "", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0014.jp2"}, "15": {"fulltext": "INTRODUCTION.\\nTHE occasion for the Lectures gathered in this\\nvolume is one with which thoughtful men and\\nwomen can hardly fail to sympathize. No one who\\ntakes into account the forces that make for the best,\\nwhether in character or conduct, can be insensible\\nto the pre-eminent value, in their development, of\\nthe influences that touch the deepest springs, and\\nfind their sources in the highest inspirations. That,\\nI suppose, is the object of what we call education.\\nWe have, in a child s mind, something ductile,\\nfluent, impressionable. His earliest perceptions and\\napprehensions are apt to be its deepest, most deter-\\nminative, if not always its most enduring and if so,\\nnothing can transcend the importance of the condi-\\ntions, agencies, and instruments by which these are\\nmade.\\nIn this view it must be owned that the modern\\nChurch has not adequately recognised its responsi-\\nbilities nor improved its opportunities, as a teacher\\nof the young. There have been ages when that\\noffice belonged almost exclusively to it, and when\\nits failures were due, not perhaps to its want of zeal,\\nbut to its want of wisdom. To-day the conditions", "height": "3394", "width": "2094", "jp2-path": "principlesofreli00pott_0015.jp2"}, "16": {"fulltext": "X INTRODUCTION.\\nare quite different. Under republican institutions,\\nand with us in the United States, the functions of the\\nState as a religious teacher through an established\\nreligion, have as most of us I presume believe, wisely\\nceased. That fact ought undoubtedly to have awak-\\nened and stimulated the Church to increased en-\\ndeavours to supply what a Christian man must hold\\nto be fundamental to a right education, and which,\\nnow, the Church or the family alone can give. Our\\nAmerican situation, in other words, has lifted the\\nSunday-school into a position of preeminent import-\\nance which, we must acknowledge has been but\\nfeebly and imperfectly recognised.\\nUnder these circumstances, the pages that follow\\nare opportune, and, I think they will be found, per-\\ntinent and helpful. They are the fruit of various and\\nearnest thought, of large experience, and of a high\\npurpose. I am glad to believe that they will lift the\\noffice of the Sunday-school to a higher plane in the\\nestimate of thoughtful people, and will open its aims\\nand methods to the more appreciative sympathy of\\nall who, whether as pastors, parents, or teachers, are\\nin any way responsible, to use an old phrase, for\\ngodliness and good learning in the young.\\nHenry C. Potter.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0016.jp2"}, "17": {"fulltext": "CONTENTS.\\ni.\\nRELIGIOUS INSTRUCTION AND ITS RELATION TO EDUCATION.\\nBy Nicholas Murray Butler, Ph.D.,\\nProfessor of Philosophy and Education in Columbia University.\\nPAGE\\nTrue education a unitary force 3\\nEducation denned. Adaptation to environment, and capacity\\nto control environment. Education first a matter of principle,\\nand secondly one of methods 4\\nChief principle found in man s relation to environment. En-\\nvironment defined as, man s physical surroundings, and that\\naccretion of knowledge, resulting in habit and conduct, called\\ncivilization 5\\nEnvironment both physical and spiritual. Spiritual environment\\n(civilization) divided into science, literature, art, institutional\\nlife, and religious beliefs. All these necessary to education. 6\\nReligious training part of a general education. Its separation\\nfrom education an outgrowth of Protestantism and Democ-\\nracy. Ethnic or racial religions include religious training in\\neducation. So with Christianity before the Reformation.\\nChange and separation followed. Democracy assisted in school\\nsecularization. Reduction of religious teaching to lowest pos-\\nsible terms. Only the Bible, Lord s Prayer, and Hymn left.\\nThe Bible thrown out as sectarian. Legislation against sectarian\\ninstruction in State schools. Wisconsin decision against Bible-\\nreading. The Church and home circle the proper sources of", "height": "3394", "width": "2094", "jp2-path": "principlesofreli00pott_0017.jp2"}, "18": {"fulltext": "Xli CONTENTS.\\nTAGB\\nreligious instruction. State schools and the Government alike\\nGodless. This the American and French doctrines. Hence\\nall State education incomplete 6\\nEducation not wholly a State duty. Family, Church, and social\\nfactors. Though schools are secular, religious instruction still\\nnecessary 1 1\\nWhat are Church and family doing for education Is religion\\nimportant? Civilization unintelligible without it. Its univer-\\nsality. Religion a part of Man s psychical being 12\\nMoral and civic instruction no substitute for religion. Absurd\\nresults of contrary view in France. Confusion of religion with\\nethics obscures both 14\\nChurch, Sunday-school, and family the proper agencies. Sun-\\nday-school part of general educational work. Combination of\\nsmall parishes. Teachers must be trained and paid. Their\\nlabour educational, not philanthropic. Supervision by Sunday-\\nschool Board. Course of study now too pious. Wider scope\\nand gradation. Religion in education not religion and educa-\\ntion. Radical but necessary changes 15\\nThe alternative, religious ignorance. Examples in universities.\\nThe key to the heart. Knowledge reacts on feelings. Benefits\\nof wide education 18\\nII.\\nTHE EDUCATIONAL WORK OF THE CHRISTIAN CHURCH.\\nBy the Rt. Rev. William Croswell Doanh, DD., LL.D.,\\nBishop of Albany.\\nChrist s Prophetic, Priestly, and Kingly offices the three func-\\ntions of the Church. The Prophetic function illustrated by the\\nSermon on the Mount. This mission that of the Church to-\\nday. The Apostles work of imparting the Faith 23\\nTeaching, in relation to rules of Faith and Life, defined. This\\nteaching the great Apostolic Mandate. St. Paul s labours. The\\nChurch the great religious teacher to-day. Early Christian\\nSchools and their Influence 24\\nExtent of true Christion education. Scott Holland on the old", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0018.jp2"}, "19": {"fulltext": "CONTENTS. xiii\\nPAGE\\nGreek masters of theology. The Church foremost in education\\nin the Middle Ages. The Church s work to-day inadequate.\\nContrasts and contradictions in the Universities. Not so irre-\\nligious as depicted 27\\nModern theologians weakness not the result of weakness in the\\nFaith itself. The great Verities of the Faith beyond all investi-\\ngation. Never in antagonism with science, reason, or philoso-\\nphy. No real conflict of Classroom and Chapel 31\\nAttitude of Church toward education a difficult problem. State\\nschools secular from necessity. Parochial schools inadequate.\\nBroad associations best for the student for later social environment 34\\nProblem met by Church Halls in Universities. How the Church\\nHall would teach. Correlation of Science and Religion, Philoso-\\nphy and Faith. The teachings of history, geography, and litera-\\nture 36\\nThe Church s existing machinery chiefly the Sunday-school.\\nA modern makeshift replacing neglect of home and parents.\\nThe Catechism the Church s basis of instruction. Duty of the\\nClergy to train teachers. Society for Home Study of the Holy\\nScriptures 39\\nThe Pulpit as a Church organ for education. Not eloquence\\nneeded, but teaching of Faith and Life. The Old Word in\\nmodern phrases 41\\nIII.\\nRELIGIOUS INSTRUCTION IN ENGLAND, FRANCE, GERMANY,\\nAND THE UNITED STATES.\\nBy Charles De Garmo, Ph.D.,\\nProfessor of the Science and Art of Education in Cornell University.\\nOrigin of religious instruction in English schools. Lancaster s\\nlabours for the Dissenters. Bell s Church of England work.\\nLancaster s scheme of paid and pupil teachers. Its failure 49\\nGovernment grants for voluntary schools. Failure of the sys-\\ntem. Organization of Board schools. Religious instruction\\nmade optional. Government inspection of secular education.", "height": "3394", "width": "2094", "jp2-path": "principlesofreli00pott_0019.jp2"}, "20": {"fulltext": "xiv CONTENTS.\\nPAGE\\nAmerican schools unfavourably contrasted. Rise of the Sunday-\\nschool system. Two systems of religious instruction side by side 52\\nIn France no religious instruction in public schools. Weekly\\nholiday for denominational religious teaching 56\\nIn Germany day-schools impart the religious teaching. Thor-\\noughness of the system. Curriculum broad and complete.\\nCritical spirit in the Universities. Difference in teaching for\\nscholars and for the masses. Religious feeling neglected. New-\\ncurricula now being formulated 56\\nThe United States compared with Europe. Threefold purpose\\nof religious instruction. Deficiency of Christian knowledge com-\\npared with Europe. Superiority over Europe in Christian spirit\\nand Christian conduct. Improvements suggested. Better peda-\\ngogical system needed. Arrangement of material for various\\nages. Period of adolescence crucial. Wrong treatment after\\nadolescence 62\\nReaction in England favours subjective spiritual life. Whitefield s\\nand Wesley s systems of religious exercises. Similar tendencies\\nin America. Need for wiser treatment.\u00e2\u0080\u0094 Man s relation to his\\nfellow men. Universal conditions, not accidental circumstances,\\nparamount. Improvement of Sunday-schools 70\\nIV.\\nTHE CONTENT OF RELIGIOUS INSTRUCTION.\\nBy the Very Reverend George Hodges, D.D.,\\nDean of the Episcopal Theological School, Cambridge, Mass.\\nContent of religious instruction determined by its purpose. The\\nday-school, the private school, and the public school 79\\nPurpose of the Sunday-school to train Christians and Church-\\nmen. Parish work designed to build up Christian and Church\\ncharacter 80\\nContent of religious instruction consists of Church material and\\nCharacter material. What constitutes Character material.\\nChurch material. The light of personality. Church History.... 81\\nThe distribution of material, or order of teaching. Found in the", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0020.jp2"}, "21": {"fulltext": "CONTENTS.\\nSunday-school and the Congregation. The Sunday-school and\\nits grades. Teaching in the Congregation 85\\nThe Infant School. Small children have only memory and imag-\\nination. Teach what may be partly understood. Imagination\\nbest appealed to through Bible stories. Systematic and graphic\\nteaching. Re-translation of Bible for children s minds 86\\nThe Main School.- Course of Instruction. The Catechism re-\\ncited and explained. The Bible. The historical books. Teach-\\ning both content and contents. What may be omitted. The\\nPrayer Book taught by use. Sample Service. Special Ser-\\nvices. Stereopticon exhibitions 89\\nThe Congregation. Sunday Services. Need of systematic in-\\nstruction. Haphazard Preaching. The Preacher s studies.\\nThe Confirmation Class. What the order of instruction should\\ncover. Mid-week Services. The young Minister s experiment\\nstation. Definite Bible-study. Sunday evening Services. Ser-\\nmon or Lecture. Requirements of a Lecture course 94\\nV.\\nTHE SUNDAY-SCHOOL AND ITS COURSE OF STUDY.\\nBy the Reverend Pascal Harrower,\\nChairman of the Sunday-School Commission, Diocese of New York.\\nPrinciple underlying the present course of lectures. Church\\nschool educational. Importance of education. Object of the\\nChurch school. The school s work for civilization 105\\nHistory of the Church school. The child the pivot of society.\\nThe Jewish estimate of childhood. Christ and the child. The\\nearly Church and its ministry to children. Mutual relations of\\npreaching and teaching. Martin Luther. Archbishop Dupan-\\nloup. The ministry of catechizing. Pedagogical training of the\\nministry 107\\nPreparation of a course of study. Church school more than a\\nBible school. Curriculum a problem for trained educators. The\\nsubject-matter, or lesson-material Ill\\nThe Church Catechism. Errors in teaching 113", "height": "3394", "width": "2094", "jp2-path": "principlesofreli00pott_0021.jp2"}, "22": {"fulltext": "xvi CONTENTS.\\nPAGE\\nThe Bible. International Sunday-School Lessons.\u00e2\u0080\u0094 Defects of\\nthis and similar schemes. What the Bible is. Its educational\\nvalue. \u00e2\u0080\u0094Bible-study in American colleges. Moral value of liter-\\nary Bible-study. The method of Jesus 114\\nNature-study. Jesus near to the heart of Nature 121\\nSacred geography 122\\nHistory. \u00e2\u0080\u0094The Free Church Text Books. \u00e2\u0080\u0094The Oxford\\nManuals 123\\nChristian ethics. The contemporary Christ. First contact of\\nyouth with the world. Responsibility of the Church 124\\nThe Prayer*Book and the Christian Year 125\\nConclusion. \u00e2\u0080\u0094The Church needs the aid of trained educators 126\\nVI.\\nTHE PREPARATION OF THE SUNDAY-SCHOOL TEACHER.\\nBy Walter L. Hervey, Ph.D.,\\nExaminer, New York Board of Education; Former President,\\nTeachers Cpllege.\\nPrimary assumptions as to function of teacher and teaching.\\nThree problems: Subject-matter; Pupil; Teacher 131\\nThe Subject-matter. Two ways of learning and teaching The\\nPoet s and the Philosopher s ways 132\\nThe Poet s way. Power of dramatic imagination. Its use in\\nBible-teaching. Illustration SS. Peter and John at Beautiful\\nGate of the Temple. Telling the story realistically. Illustra-\\ntion Story of Cadmus as told by Bullfinch. Addison, and\\nHawthorne. Application of this method to religious teaching 132\\nThe Philosopher s way. Getting at the meaning. Illustrations.\\nDanger of wrong interpretations. Precise meaning of every\\nparagraph to be sought 140\\nDirections for the study of any subject-matter. Buried meta-\\nphors. Illustrations. Personal assimilation. Pupil s know-\\nledge of the subject. Catechism, etc., compared with the Bible 144\\nThe Pupil. General principle in dealing with him. The prin-\\nciple applied. Ideas in pairs. Illustrations. Paraphrasing.\\nAppreciation of Roman history evidenced in modern slang. A", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0022.jp2"}, "23": {"fulltext": "CONTENTS. xvn\\nPAGE\\nBiblical title-page. Special rule from general principle. Intro-\\nducing a subject to the class. \u00e2\u0080\u0094Additional points of insight re-\\nquired by teacher. Illustrated by Hamlet and Guildenstern.\\nAn argument for child-study 147\\nThe Teacher. Must distinguish between external and internal\\nauthority. Must help the pupil to find the truth for himself.\\nMust set the Bible in its proper place. Must lay stress on Jesus\\nChrist in the child-life 154\\nGeneral negations. What not said or meant 157\\nVII.\\nTHE RELIGIOUS CONTENT OF THE CHILD-MIND.\\nBy G. Stanley Hall, D.D.,\\nPresident of Clark University.\\nThe study of child-development a recent movement. The child\\nthe general type of the species. Difficult to observe laws of\\nchild-growth in Sunday-school teaching 161\\nPrinciples of child-evolution. The stages passed through in all\\nanimal formations. This law necessary to perfect humanity.\\nFroebel s doctrine. The corner-stone of the new pedagogy.\\nThe coming of Christianity 165\\nThe child s religious evolution follows same general law. Seen\\nin his fetish -worship and in his love of Nature and his personifi-\\ncation of her. Natural religions also prove it 168\\nImportance of Nature-study in the Sunday-schools. Power of\\nNature in all savage and primitive religions. Something of such\\nreligions should be taught in Sunday-schools. Proper uses of\\nthe Bible in teaching. Personal application of Christ s saving\\ngrace should come later 172\\nImportance of the adolescent period of youth. Altruism the es-\\nsence of religion. The end and aim of education. The time for\\ncompleting religious education. Cultivation and elevation of the\\nsentiment of love. Danger of neglect of these principles. Reli-\\ngion must not be awakened too early. Precocity. Adolescence\\nand conversion. Science and the reality of sin. Degeneration.", "height": "3394", "width": "2094", "jp2-path": "principlesofreli00pott_0023.jp2"}, "24": {"fulltext": "xvm CONTENTS.\\nPAGE\\nTerrible effects of sin upon conscience. Bible shows close\\nconnection with Psychology 178\\nChildhood the best period for teaching and training. Shown by\\nstudy of biology. Childhood the noblest humanity. The teach-\\ning best for children 186\\nVIII.\\nTHE USE OF BIOGRAPHY IN RELIGIOUS INSTRUCTION.\\nBy Frank Morton McMurry, Ph.D.,\\nProfessor of The Theory of Teaching, in Teachers College,\\nColumbia University.\\nThe two fundamental principles of all instruction. Law must\\ncontrol all instruction, religious or secular. Object of instruction\\nis to develop permanent interest 193\\nImportance of biography in religious instruction. Depends on\\nour aspect of the Bible. This must be decided before attempting\\nto teach. This decision equally important in day-school instruc-\\ntion. Bible content, and hence Bible instruction mainly history 195\\nSelected summary of a biographical Bible instruction. This\\ntreatment does not exclude Biblical literature or underlying\\ntruths. Illustrations from the story of Joseph History the\\ngroundwork of this teaching 197\\nReason for the biographical treatment of the Bible in teaching.\\nTendency of children to personify everything. Geography, his-\\ntory, Nature-study, and science now taught by personification\\nmethod 198\\nWhy biography interests and holds the child. It gives facts cor-\\nrectly. Therefore close relation is needed between the various\\nlessons. No such relation in present systems. Biography, be-\\ning concrete, appeals to children. Literature accepts this prin-\\nciple. Sunday-schools have ignored it, to their detriment.\\nIllustration of possible abuse. Proper relation of concrete to\\nabstract ten to one. Hence religious instruction should be main-\\nly by narrative. Biography forms good groundwork for other", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0024.jp2"}, "25": {"fulltext": "CONTENTS. xix\\nPAGE\\nfacts. \u00e2\u0080\u0094Helpful in reviews, and a good basis for examination of\\nteachers 201\\nAge best suited for study of biography. Teachers must deal\\nchiefly with facts 210\\nIX.\\nTHE USE OF GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\nBy Charles Foster Kent, Ph.D.,\\nProfessor of Biblical Literature and History in Brown University.\\nBiblical geography of utmost importance in any thorough study.\\nIts use in Sunday-schools. Makes history real. Geography\\nof Palestine moulded character and history of its people. In\\ngeography past and present meet. How to make its results of\\npractical value. Importance in general education. Biblical\\ngeography now incompletely taught. Importance of good\\nSunday-school libraries 215\\nSuggested books for Sunday-school libraries. Palestine.\\nEgypt. Babylonia. Asia Minor 224\\nWall-maps 226\\nPalestine Exploration Fund. Maps and books 226\\nDivisions or departments of Biblical geography. Descriptive\\ngeography: Palestine, Egypt, and Assyria. Physical geography:\\nPalestine, its six zones and rivers. Geological geography.\\nCommercial geography. Racial geography. Historical geo-\\ngraphy 227\\nHow to study Biblical geography. Make its scope comprehen-\\nsive. Study the earth in its relation to man. Geography but a\\nstep to Bible-study 240\\nDoes scientific study produce personal religious interest? Per-\\nsonal faith seldom unsettled by it. New interest in the Bible and\\nits teaching is produced. College students taking elective Bible\\ncourses. Increasing number of Bible students in universities.\\nNecessity of true scientific methods 242\\nSamaria and Judea are merged rather than possessed of a true\\nboundary. f f 248", "height": "3394", "width": "2094", "jp2-path": "principlesofreli00pott_0025.jp2"}, "26": {"fulltext": "xx CONTENTS.\\nX.\\nTHE STUDY OF THE BIBLE AS LITERATURE.\\nBy Richard G. Moulton, M.A.,\\nProfessor of Literature in Chicago University.\\nPAGE\\nWhat literary study of the Bible is. Fundamental principle of\\nintimate connection between matter and form in literature.\\nIllustrated by Solomon s Song and the two views of its inter-\\npretation, the application of Bible verses, and the true literary\\nform of Psalm VIII 251\\nThree main forms of Bible-study: Devotional, Higher Criticism,\\nand Literary. Devotional possible errors in interpretation,\\nwith illustrations. Critical and literary, illustrated by Book of\\nMicah 258\\nOur right to a literary study of the Bible. Original form lost in\\nthe Age of Commentary. Steps toward recovery of true form 265\\nHow to study the Bible as literature. Necessity of suitable\\nprinting. Present imperfect printing. Study by Books, not by\\nverses. Illustration from Deuteronomy. That Book chiefly one\\nof orations. Analysis of Deuteronomy. The principle enun-\\nciated. The Bible a library rather than a single volume.\\nContents of the real Bible library 268\\nLiterary study of the Bible. Three stages. The stage of\\nStories, illustrated by Genesis. The stage of Masterpieces,\\nillustrated by Deborah s Song. The stage of Complete Literary\\nGroups, illustrated by Bible History in the Old Testament.\\nAnalysis of the Pentateuch, illustrated by Bible Philosophy or\\nWisdom. Analysis of the Books of Wisdom 277\\nGeneral conclusion. 287\\nTopical Index 289", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0026.jp2"}, "27": {"fulltext": "I.\\nRELIGIOUS INSTRUCTION AND ITS\\nRELATION TO EDUCATION.\\nBy Professor Nicholas Murray Butler, Ph.D., LL.D., of\\nColumbia University.", "height": "3394", "width": "2094", "jp2-path": "principlesofreli00pott_0027.jp2"}, "28": {"fulltext": "SYNOPSIS OF LECTURE I.\\nTrue Education a Unitary Process.\\nDefinition of Education.\\nEducational Principles.\\nEnvironment, Spiritual and Physical.\\nElements in Spiritual Environment or Civilization.\\nReligious Training merely part of Education as a whole.\\nIts Separation an outgrowth of Protestantism and Democracy.\\nPre- Reformation Period.\\nRise of Protestant Influence.\\nDemocracy and Sectarianism.\\nState-supported Schools exclude Religion.\\nSupreme Court Decisions against Religious Training in State Schools.\\nGeneral American View.\\nView in France.\\nFamily and Church supplement the State Instruction.\\nPlace and Importance of Religion.\\nUniversality of Religion.\\nMoral and Civic Instruction no Substitute for Religion.\\nThe Work of the Sunday-school.\\nIts Organization and Methods.\\nIts Teachers.\\nIts Courses of Study.\\nReligious Ignorance seen even in Universities and Colleges.\\nHeart and Feelings best reached by developing Intellect and Will.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0028.jp2"}, "29": {"fulltext": "RELIGIOUS INSTRUCTION AND ITS RE-\\nLATION TO EDUCATION.\\nTHE problems of what is called religious education\\nare part of the problem of education as a whole.\\nTrue education, as distinguished from the innumer-\\nable false uses of the word, is a unitary process. It\\nknows no mathematically accurate sub- _\\nJ True educa-\\ndivisions. It admits of no chemical analy- tion a Turf-\\nsis into elements, each of which has a real ary P r0CI\\nexistence apart from the whole. When stretched\\nupon a dissecting-table, education is already dead.\\nIts constituent parts are interesting and, in a way,\\nsignificant; but when cut out of the whole, they have\\nceased to live. They are no longer vital, or truly\\neducational. For this reason I insist that while\\nthere is and may be a religious training, an intellec-\\ntual training, a physical training, there is no such\\nthing as religious education, or intellectual educa-\\ntion, or physical education. One might as well\\nimagine a triangular or a circular geometry. We\\ndo not at once feel the force of this statement,\\nbecause of our loose, inaccurate, and inexact use of\\nthe word education.\\nIn my view education is part of the life-process.\\n3", "height": "3394", "width": "2094", "jp2-path": "principlesofreli00pott_0029.jp2"}, "30": {"fulltext": "4 RELIGIOUS INSTRUCTION AND EDUCATION.\\nIt is the adaptation of a person, a self-conscious\\nbeing, to environment, and the develop-\\nDefimtion of men t f capacity in a person to modify or\\neducation. r r J\\ncontrol that environment. The adaptation\\nof a person to his environment is the conservative\\nforce in human history. It is the basis of continuity,\\nsolidarity. The development in a person of capacity\\nto modify or control his environment gives rise to\\nprogress, change, development. Education, there-\\nfore, makes for progress on the basis of the present\\nacquisitions of the race. Its soundest ideals forbid,\\nas a matter of course, both neglect of the historic\\npast, and the blind worshipping of that past as an\\nidol. The importance of the past lies in its lessons\\nfor the future. When the past has no such lessons,\\nwe forget it as quickly as possible. The survival of\\na tendency, a belief, or an institution is evidence that\\nit is at least worth studying and that it must be\\nreckoned with. These tendencies, beliefs, and insti-\\ntutions are studied and reckoned with for the purpose\\nof discovering their vital principles and of putting a\\nvalue upon them. The working out of those vital\\nprinciples is the future.\\nIn this view, education is first and chiefly a matter\\nof principles. Then, and secondarily, it is a matter\\nof methods. The place, character, and function\\nEducational of religious training are to be settled, and\\nprinciples. on y to k e settled, by reference to funda-\\nmental educational principles.\\nThe first of these principles, and one of the most\\nfar-reaching, is discovered in framing an answer to\\nthe questions, What is the present environment of a", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0030.jp2"}, "31": {"fulltext": "RELIGIOUS INSTRUCTION AND EDUCATION. 5\\nhuman being What do we mean by the use of\\nthe word environment, and what do we\\nEnvironment.\\ninclude in it, when we speak of it as that\\nto which education tends to adapt a person We\\nmean, I think, by the word environment two\\nthings: first, man s physical surroundings, and,\\nsecond, that vast accretion of knowledge and its re-\\nsults in habit and in conduct, which we call civiliza-\\ntion. Natural forces play no small part in adapting\\nhuman beings to both elements of environment, but\\nthe process of education is especially potent as re-\\ngards adaptation to the second element, civilization.\\nCivilization man s spiritual environment, all his\\nsurroundings which are not directly physical this it\\nis which has to be conquered, in its elements at\\nleast, before one can attain a true education. It is of\\nthe highest importance that we make sure that we\\nsee clearly all the elements of the knowledge which\\nis at the basis of civilization, and that we give each\\nelement its proper place in our educational scheme.\\nWe may approach the analysis of our civilization,\\nor spiritual environment, from many different points\\nof view, and perhaps more than one classi- g iritual\\nfication of the results of that analysis may environment\\nbe helpful. The classification which I eme\\nsuggest, and which I have stated elsewhere in detail,*\\nis a fivefold one. It separates civilization into man s\\nscience, his literature, his art, his institutional life,\\nand his religious beliefs. Into one or another of\\nthese divisions may be put each of the results of\\nSee Butler, The Meaning of Education, pp. 17-31.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0031.jp2"}, "32": {"fulltext": "6 RELIGIOUS INSTRUCTION AND EDUCATION.\\nhuman aspiration and of human achievement. Edu-\\ncation must include knowledge of each of the five\\nelements named, as well as insight into them all and\\nsympathy with them all. To omit any one -of them\\nis to cripple education and to make its results at best\\nbut partial. A man may be highly instructed and\\ntrained in science alone, or in literature, or in art, or\\nin human institutions man s ethical and political\\nrelationships or in religion, but such a man is not\\nhighly educated. He is not educated, strictly speak-\\ning, at all, for one or more of the aspects of civiliza-\\ntion are shut out from his view, or are apprehended\\nimperfectly only, and without true insight.\\nIf this analysis is correct, and I think it is, then\\nreligious training is a necessary factor in education\\nKeli ious an mus e gi yen the time, the attention,\\ntraining one and the serious, continued treatment which\\ndivisknlof deserves. That religious training is not\\neducation. a t the present time given a place by the\\nside of the study of science, literature, art, or of\\nhuman institutions, is well recognised. How has\\nthis come about How are the integrity and the\\ncompleteness of education to be restored\\nThe separation of religious training from education\\nas a whole is the outgrowth of Protestantism and of\\nIts separa- Democracy. A people united in professing\\ntion an out- fa\\ngrowth of a religion which is ethnic or racial, or a\\nProtestant- na tion giving adhesion to a single creed or\\nism and\\nDemocracy, to one ecclesiastical organization, always\\nunite religious training with the other elements of\\neducation and meet no embarrassment or difficulty\\nin so doing. During the undisputed dominance of", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0032.jp2"}, "33": {"fulltext": "RELIGIOUS INSTRUCTION AND EDUCATION. 7\\nthe Roman Catholic Church in Europe, education\\nnot only included religious training as a matter of\\ncourse, but it was almost wholly confined to religious\\ntraining. Theology was the main interest of the\\nMiddle Ages, and the theological interest\\nProtestantism.\\ncaused religious training to permeate and\\nsubordinate whatever instruction was given in other\\nsubjects. Music was taught, that the church services\\nmight be well rendered. Arithmetic and astronomy\\nwere most useful in fixing the Church Festivals and\\nthe calendar. With the advent of the Protestant\\nReformation all this was changed. Religion was\\nstill strenuously insisted upon as a subject of study,\\nbut the other subjects of instruction became increas-\\ningly independent of it and were gradually accorded\\na larger share of time and attention for themselves\\nalone.\\nProtestantism, however, would not by itself have\\nbrought about the secularization of the school, as it\\nexists to-day in France and in the United\\nStates. Democracy and the conviction\\nthat the support and control of education by the\\nstate is a duty in order that the state and its citizens\\nmay be safeguarded, have necessarily forced the\\nsecularization of the school. Under the influence of\\nthe Protestant Reformation and that of the modern\\nscientific spirit, men broke away from adherence to\\na single creed or to a single ecclesiastical organiza-\\ntion, and formed diverse sects, groups, parties, or\\nchurches, differing in many details from each other\\nthe differences, I regret to add, being far more\\nweightily emphasized than the more numerous and", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0033.jp2"}, "34": {"fulltext": "8 RELIGIOUS INSTRUCTION AND EDUCATION.\\nmore important points of agreement. When the\\nstate-supported school came into existence,\\no S f t schook P rt this state of reli g ious diversity found ex-\\npression in dissatisfaction with the teach-\\ning, under state auspices, of any one form of religious\\nbelief. The first step toward the removal of this\\ndissatisfaction was to reduce religious teaching to\\nthe lowest possible terms and these were found in\\nthe reading of the Bible, the recitation of the Lord s\\nPrayer, and the singing of a devotional hymn at the\\nopening of the daily school exercise. But even this\\ngave rise to complaint. Discussions arose as to\\nwhether a single version of the Bible must be used\\nin these readings, or whether any version, chosen by\\nthe reader, might be read. A still more extreme\\nview insisted that the Bible itself was a sectarian\\nbook, and that the non-Christian portion of the com-\\nmunity, no matter how small numerically, were sub-\\njected to a violation of their liberties and their rights,\\nwhen any portion of the public funds was used to\\npresent Christian doctrine to school children, even\\nin this merely incidental way. The view that the\\nstate-supported schools must refrain absolutely from\\nexerting any religious influence, however small, is\\none which has found wide favour among the American\\npeople. It has led to more or less sweeping provi-\\nsions in State constitutions and in statutes against\\nsectarian instruction of any kind at public expense.\\nA judicial decision on this subject of great interest\\nand of far-reaching importance is that rendered in\\n1890 by the Supreme Court of Wisconsin, in the\\ncase of the State ex rel. Weiss and others vs. the", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0034.jp2"}, "35": {"fulltext": "RELIGIOUS INSTRUCTION AND EDUCATION. 9\\nDistrict Board, of School District No. 6, of the city of\\nEdgerton.* In this case the essential ques- Wisconsin\\ntion at bar was whether or not the reading c ^\u00e2\u0084\u00a2e-\\nof the Bible, in King James version, in cision.\\nthe public schools was sectarian instruction, and as\\nsuch fell within the scope of the constitutional and\\nstatutory prohibitions of such instruction. In an\\nelaborate and careful opinion the court held that\\nreading from the Bible in the schools, although un-\\naccompanied by any comment on the part of the\\nteacher, is instruction that since the Bible con-\\ntains numerous doctrinal passages, upon some of\\nwhich the peculiar creed of almost every religious\\nsect is based, and since such passages may reason-\\nably be understood to inculcate the doctrines predi-\\ncated upon them, the reading of the Bible is also\\nsectarian instruction that, therefore, the use of\\nthe Bible as a text-book in the public schools and\\nthe stated reading thereof in such schools, without\\nrestriction, has a tendency to inculcate sectarian\\nideas, and falls within the prohibition of the consti-\\ntution and the statutes.\\nIn this decision there are some very interesting\\nobservations on the general question of religious\\ntraining and the place of the Bible in education.\\nThe court says, for example: The priceless truths\\nof the Bible are best taught to our youth in the\\nchurch, the Sabbath and parochial schools, the social\\nreligious meetings, and, above all, in the home circle.\\nThere those truths may be explained and enforced,\\nWisconsin Supreme Court Reports, 76; 177-221,", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0035.jp2"}, "36": {"fulltext": "io RELIGIOUS INSTRUCTION AND EDUCATION.\\nthe spiritual welfare of the child guarded and pro-\\ntected, and his spiritual nature directed and culti-\\nvated, in accordance with the dictates of the parental\\nconscience. Judge Orton, in a supplementary\\nopinion, adds: [The schools] are called by those\\nwho wish to have not only religion, but their own\\nreligion, taught therein Godless schools. They\\nare Godless, and the educational department of the\\ngovernment is Godless, in the same sense that the\\nexecutive, legislative, and administrative depart-\\nments are Godless So long as our Constitution\\nremains as it is, no one s religion can be taught in\\nour common schools.\\nThe Supreme Court of Wisconsin has given forci-\\nble, definite expression to the view held by the large\\nGeneral majority of American citizens, and has\\nAmerican clothed that view with the authority of law.\\nIt is in this sense and for substantially the\\nreasons adduced in the decision which I have quoted,\\nthat the American public school is secular and that\\nit can give and does give attention to four of the five\\nelements of civilization which I have named science,\\nliterature, art, and institutional life but none to the\\nfifth element religion.\\nIn France, the great democratic nation of Europe,\\nthe case is quite similar. The famous law of March\\nView in 2 l 2 excluded religious instruction\\nPrance. from the public schools, and put moral and\\ncivic training in its stead. M. Ribiere, in defending\\nthis provision before the senate, used almost the\\nexact language later employed by the Supreme\\nCourt of Wisconsin. He held that the elementary", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0036.jp2"}, "37": {"fulltext": "RELIGIOUS INSTRUCTION AND EDUCATION. II\\nschool, maintained by the state, open to all, could\\nnot be used to teach the doctrines of any sect; that\\nit must be neither religious nor anti-religious, but\\nwholly secular, neutral. M. Paul Bert, who pre-\\nsented the measure to the chamber of deputies,\\npointed out that the religious neutrality of the\\nschool was the logical outcome of the principle of\\nthe freedom of the individual conscience. In our\\neyes, M. Bert continued, this argument has so\\ngreat force that, without the prohibition of religious\\ninstruction in the schools, compulsory education\\nwould appear to us to be not an advantage, but a\\ndanger. In order that opportunity should be given\\nto parents to provide religious instruction for their\\nchildren this is explicitly stated in the law the\\nschools are closed one day each week, other than\\nSunday. In France, Thursday, not Saturday as with\\nus, is usually taken as the school holiday.\\nThis, then, is the condition of affairs in the United\\nStates and in France as regards religious training in\\neducation. The influence first of Protestantism and\\nthen of Democracy has completely secular- State edu-\\nized the school. The school, therefore, incomplete,\\ngives an incomplete education. The religious\\naspect of civilization and the place and influence of\\nreligion in the life of the individual are excluded from\\nits view. This is the first important fact to be\\nreckoned with.\\nThe second fact is that the whole work of educa-\\ntion does not fall upon the school. It cannot do so\\nand ought not to do so. The family, the Church, the\\nlibrary, the newspaper, society itself, are all eduea-", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0037.jp2"}, "38": {"fulltext": "12 RELIGIOUS INSTRUCTION AND EDUCATION.\\ntional institutions as truly as is the school. The\\nschool is the most highly organized of them\\nState schools n Its aims and me thods are the most de-\\nnot the only\\nsource of finite. But it is quite untrue to suppose that\\ne nca ion. no thing enters into education save through\\nthe medium of the school-programme. Therefore,\\nit does not follow that because the school has become\\nsecular, all religious influence and training have\\nnecessarily gone out of education. If the school is\\nnot distinctly religious, it is even more distinctly not\\nanti-religious. The real question, then, is: What\\nare the other educational factors, especially the family\\nand the Church, doing to see to it that school instruc-\\ntion is rounded out into education through their\\nco-operation It is the duty of the family\\nand the an d the Church to take up their share of\\nChurch. ^he educational burden, particularly the\\nspecifically religious training, with the same care,\\nthe same preparation, and the same zeal which the\\nschool gives to the instruction which falls to its lot.\\nBefore coming to the implications of this position,\\nthere are one or two suggestions which must receive\\nv passing notice. It is said by a very few\\nimportance it is true that there is no such thing as\\no reigion. re lig;lon other than mere superstition, and\\nthat religion is not universal in any event, and there-\\nfore that the fifth element of our civilization is but an\\nempty name. It is urged, with Petronius, that fear\\nfirst made the gods, and with Feuerbach that religion\\nis man s most terrible ailment. These contentions\\nseem to me to arise from simple ignorance, alike of\\nhistory and of human nature. There is a response", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0038.jp2"}, "39": {"fulltext": "RELIGIOUS INSTRUCTION AND EDUCATION. 13\\nfrom the human heart and from the recorded thoughts\\nand deeds of civilized men, based neither on\\ncredulity nor on fear, to the description of Hegel,\\nthat religion is, for our consciousness, that region\\nin which all the enigmas of the world are Definitions\\nsolved, all the contradictions of deeper- of religion,\\nreaching thought have their meaning unveiled, and\\nwhere the voice of the heart s pain is silenced the\\nregion of eternal truth, of eternal rest, of eternal\\npeace. If religion may be defined, in Dr. Mar-\\ntineau s words, as the belief and worship of\\nSupreme Mind and Will, directing the universe and\\nholding moral relations with human life, then\\ncivilization is unintelligible without it. Much of the\\nworld s literature and art, and the loftiest achieve-\\nments of men, are, with the religious element with-\\ndrawn, and without the motive of religion to explain\\nthem, as barren as the desert of Sahara. This\\nproposition hardly needs argument. The religiosity\\nof man is a part of his psychical being.\\nIn the nature and laws of the human mind, of ^JiXn? 7\\nin its intellect, sympathies, emotions, and\\npassions, lie the well-springs of all religions, modern\\nor ancient, Christian or heathen. To these we must\\nrefer, by these we must explain, whatever errors,\\nfalsehood, bigotry, or cruelty have stained man s\\ncreeds or cults; to them we must credit whatever\\ntruth, beauty, piety, and love have glorified and\\nhallowed his long search for the perfect and the\\neternal.\\nThe fact is that there has not been a single tribe,\\nno matter how rude, known in history or visited by", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0039.jp2"}, "40": {"fulltext": "14 RELIGIOUS INSTRUCTION AND EDUCATION.\\ntravellers, which has been shown to be destitute of\\nreligion under some form.\\nBut it is also urged that a satisfactory substitute\\nfor religious training is to be found in moral and civic\\nMoral and instruction. This view is widely held in\\ncivic instruc- France and has led to some rather absurd\\ntion no sub- i i t\\nstatute for consequences, bo scholarly a writer as\\nreligion, ]yr r Thomas Davidson has just now urged\\nthis view upon us Americans, f He is able to do so,\\nhowever, only by completely identifying religion and\\nphilosophy and (as I think) a bad philosophy at\\nthat in his definition of religion. But, in fact, the\\nfield of moral and civic instruction is quite distinct\\nfrom man s religious life; it belongs to the institu-\\ntional aspect of civilization. The moral aspect of\\nlife has long since come to be closely related to the\\nKeii is religious aspect, but nevertheless the two\\nnot ethics. are quite different. A religion, indeed, may\\nbe quite immoral in its influences and tendencies.\\nIt may lead to cruelty and sensuality, and yet be a\\nreligion. There have been not a few such. To con-\\nfuse religion with ethics is to obscure both. Religion\\nmust be apprehended as something distinct and\\npeculiar, if it is to be apprehended at all. Matthew\\nArnold was absolutely wrong when he wrote Re-\\nligion is ethics heightened, enkindled, lit up by feel-\\ning; the passage from morality to religion is made\\nwhen to morality is applied emotion. It is still\\nBrinton, Religions of Primitive Peoples, p. 30.\\nf American Democracy as a Religion, International Journal of\\nEthics, October, 1899.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0040.jp2"}, "41": {"fulltext": "RELIGIOUS INSTRUCTION AND EDUCATION. 15\\neasier to make clear and enforce the distinction\\nbetween morality and religion, if we substitute for the\\ngeneral term religion the highest type of all religions,\\nChristianity. It is Christianity, of course, which we\\nhave in mind when speaking of religion.\\nMy argument thus far has aimed to make it clear\\nthat religious training is an integral part of education,\\nthat in this country the State school does The proper\\nnot and cannot include religious training in S^ 168 for\\nits programme, that it must therefore be education\\nprovided by other agencies, and on as high yandthT\\na plane of efficiency as is reached by in- Church.\\nstruction in other subjects, and that moral and civic\\ntraining is no possible substitute for religious teach-\\ning. The agencies at hand for religious teaching are\\nthe family and the Church, and in particular the\\nspecial school, the Sunday-school, maintained by the\\nChurch for the purposes of religious training.\\nThe Sunday-school is in this way brought into a\\nposition of great responsibility and importance, for it\\nis, in fact, a necessary part of the whole educational\\nmachinery of our time. It must, therefore, be made\\nfully conscious of the principles on which its work\\nrests and of the methods best suited to the attainment\\nof its ends.\\nThe Sunday-school must, first of all, understand\\nfully the organization, aims, and methods of the\\npublic schools for it is their ally. It must The Sunday-\\ntake into consideration the progress of the school,\\ninstruction there given in secular subjects, and must\\ncorrelate its own religious instruction with this. It\\nmust study the facts of child-life and development,", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0041.jp2"}, "42": {"fulltext": "16 RELIGIOUS INSTRUCTION AND EDUCATION.\\nand it must base its methods upon the actual needs\\nand capacities of childhood. It must organ-\\ntionand ize its work economically and scientifically,\\nmethod. anc j mus t demand of its teachers special\\nand continuous preparation for their work. It must\\nrealize that it is, first and above all, an educational\\ninstitution and not a proselytizing one, and that the\\ninherent force of the truth which it teaches is far\\ngreater than any attempted bending of that truth to\\nspecial ends. It must cease to be merely a part 01\\nthe missionary work of the parish, and become a real\\nfactor in the educational work of the community.\\nIt must give more time to its work, and the\\ntraditional division of time on Sunday will have to be\\ngradually readjusted in order to make a serious\\nSunday-school session possible. A Saturday session\\nmay also be planned for. It must recognise that\\nordinarily no single parish or congregation can make\\nproper provision for the religious training of all the\\nyoung people under its care. The very largest\\nparishes and congregations may be able to maintain\\na fully equipped Sunday-school for children from five\\nto eighteen, but the smaller parishes and congrega-\\ntions in towns and cities must learn to combine for\\ntheir common good. Each parish or congregation\\nmay readily, and ought always, to maintain a Sunday-\\nschool of elementary grade, but several adjoining\\nparishes or congregations must combine in order to\\norganize and support a proper course of religious\\ninstruction for children of secondary school age and\\nbeyond, say from thirteen to eighteen years. In a\\nwhole city, unless it be New York or Chicago or", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0042.jp2"}, "43": {"fulltext": "RELIGIOUS INSTRUCTION AND EDUCATION. 17\\nPhiladelphia, one, or at most two, training classes\\nfor Sunday-school teachers should be sufficient.\\nFurthermore, Sunday-school teachers, like all other\\nteachers, should be paid. They should be selected\\nbecause of competence and special training;\\nthey should be led to look upon their work\\nnot as philanthropy, not even as missionary work,\\nbut as something which is larger than either because\\nit includes both, namely, education. The several\\nChristian bodies, so long as they remain distinct, will\\nnaturally maintain their own separate Sunday-school\\nsystems but within any given branch of the Christian\\nChurch, be it Protestant Episcopal, Presbyterian,\\nMethodist, or other, all of the principles just stated\\ncan be applied. Sunday-schools so organized could\\nbe given the same systematic professional supervision\\nthat is provided for the secular schools. Each body\\nof Christians in a given community could have its\\nown Sunday-school board and its own Sunday-school\\nsuperintendent and staff of assistants. Between\\nsome Christian bodies actual co-operation in Sunday-\\nschool instruction ought to be possible. For the\\nproper organization and conduct of this religious\\ninstruction, there must be a parish or congregational\\nappropriation, or, better far, an endowment fund, to\\nbear the legitimate cost of religious teaching and its\\nsystematic professional supervision.\\nThe Sunday-school course of study must be looked\\nafter. It is at present I say it with all respect too\\nexclusively pious. Religion is much more\\nimportant in civilization and in life than of study.\\nthe Sunday-school now teaches. It is more real.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0043.jp2"}, "44": {"fulltext": "1 8 RELIGIOUS INSTRUCTION AND EDUCATION.\\nIt touches other interests at more points. The\\ncourse of study of the future must reveal these facts\\nand illustrate them. It must be carefully graded\\nand adjusted to the capacity of the child. It must\\nreach out beyond the Bible and the Catechism. It\\nmust make use of biography, of history, of geography,\\nof literature, and of art, to give both breadth and\\ndepth and vitality to the truths it teaches and\\nenforces. It must comprehend and reveal the fact\\nthat the spiritual life is not apart from the natural life\\nand in antagonism to it, but that the spirit interpene-\\ntrates all life and that all life is of the spirit. The\\nproblem, then, is not religion and education, but\\nreligion in education.\\nThis, it may be said, is a radical programme, a\\nAradical counsel of perfection. Perhaps so. If so,\\nprogramme, it will provide something to work toward.\\nIt will at least bring religious teaching under the in-\\nfluence of those principles and methods which have\\nof late years so vitalized all secular teaching. It will\\ngive to it modern instruments, text-books, and illus-\\ntrative material.\\nBefore dismissing these suggestions as impracti-\\ncable, because in part unfamiliar, it is well to face the\\nThe aitema- alternative. It is that religious knowledge,\\ntive. and with religious knowledge a good deal\\nelse which is worth saving, will go out of the life\\nof the next generation. What appears important\\nenough to the elder generation to be systematically\\norganized, conscientiously studied, and paid for in a\\nterrestrial circulating medium, will deeply impress\\nitself upon the younger. What is put off with a", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0044.jp2"}, "45": {"fulltext": "RELIGIOUS INSTRUCTION AND EDUCATION. 19\\nhurried and unsystematic hour on Sunday will not\\nlong seem very much worth while.\\nAlready the effects of the present policy are being\\nseen. To the average college student the first book\\nof Milton s Paradise Lost is an enigma. Religions\\nThe epithets, the allusions, even many of ignorance\\n-r\u00c2\u00abi eVen i Q\\nthe proper names, are unfamiliar. This is colleges.\\ndue to ignorance of the Bible. It is necessary\\nnowadays to know something about Christianity as\\nwell as to be a Christian. The study of history and\\nof geography, in connection with the spread and\\ndevelopment of Chistianity, is fascinating. The study\\nof biography, in connection with the people of Israel\\nand Old Testament history generally, may be made\\nto put plenty of life into much that is now dead facts\\nto be memorized. For older pupils, the study of\\nchurch history, and of the part played by religious\\nbeliefs and religious differences in the history of\\nEuropean dynasties, politics, and literature will make\\nit plain how moving a force religion is and has been\\nin the development of civilization. Such pupils, too,\\nare able to appreciate the Bible as literature, if it be put\\nbefore them from that point of view. It is too often\\ntreated as a treasury of texts only, and not as living\\nliterature which stands, as literature, by the side of the\\nworld s greatest achievements in poetry and in prose.\\nThe heart is the ultimate aim of all religious\\nappeals. But the heart is most easily reached by\\ninforming the intellect and by fashioning Heart best\\nthe will. Knowledge and conduct react on JJJ^J^\\nthe feelings, and the feelings, the heart (so and will.\\nto speak), are educated and refined through them.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0045.jp2"}, "46": {"fulltext": "20 RELIGIOUS INSTRUCTION AND EDUCATION.\\nThis fact will never be lost sight of by any competent\\nreligious teacher, and his purpose will never be to\\namass in his pupils knowledge about religion alone,\\nbut to use such knowledge to direct, elevate, and re-\\nfine the religious feelings and to guide and form con-\\nduct into character.\\nIt is along such lines as these that the develop-\\nment of the Sunday-school, from a phase of parish\\nmission work into an educational institution of\\nco-ordinate rank with the secularized school must\\ntake place. There are numerous local problems to\\nbe solved, no doubt, and not a few practical diffi-\\nculties to be overcome, but, if the ideal be once firmly\\ngrasped and the purpose to reach it be formed, the\\nresult cannot be doubtful.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0046.jp2"}, "47": {"fulltext": "II.\\nTHE EDUCATIONAL WORK OF THE\\nCHRISTIAN CHURCH.\\nBy the Rt. Rev. William Croswell Doane, D.D., LL.D.,\\nBishop of Albany.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0047.jp2"}, "48": {"fulltext": "SYNOPSIS OF LECTURE II.\\nThe Three Functions of the Christian Church.\\nThe Prophetic Function, as Christ fulfilled it.\\nThe Church carries on His Work.\\nDefinition of Teaching.\\nTeaching the Apostolic Mandate.\\nThe Church the Great Religious Teacher.\\nThe Extent of Truly Christian Teaching.\\nCanon Scott Holland s View.\\nEducational Work of the Church To-day.\\nReligion in the Universities. Wrong View and its Answer.\\nThe modern Theologian s Weakness due to Erroneous Theories of\\nthe Faith.\\nThe Great Verities of the Christian Faith are above Investigation.\\nScience and Religion not opposed to each other.\\nThe State-schools and Religious Education.\\nInadequacy of Parochial .Schools and Colleges.\\nEvery Large University should have a Church Hall.\\nHow the Church Hall would educate.\\nThe Wide Responsibility of the Church.\\nThe Modern Machinery now existing (a) the Sunday-school; (6)\\nthe Pulpit.\\nThe Sunday-school and the Catechism.\\nThe Sunday-school and the Teachers, their Training, etc.\\nThe Place of the Pulpit.\\nNeed for Preaching of Faith and Life, more than for Eloquence.\\nIt is the same Old Word given in modern phrases.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0048.jp2"}, "49": {"fulltext": "THE EDUCATIONAL WORK OF THE\\nCHRISTIAN CHURCH.\\nIt is a plain and simple fact, a trite saying, a\\ntruism, almost, that in the three offices of our Lord s\\nanointed Messiahship lie involved the three m\\nA Three ftmc-\\ngreat functions of the Christian Church, tionsofthe\\nProphet He was, and priest and king. Chlircl1\\nAnd so there are in the Church, or rather so He\\ncontinues in the Church, the things which St. Luke\\nsays He only began to do and to teach because\\nin the Church s faith., in the Church s sacraments,\\nand in the Church s polity or order, He teaches and\\noffers and rules. We are concerned with the\\nprophetic office, as He filled it, and as He entrusted\\nit to the Church to carry on.\\nRun along the lines of the story as we find it in\\nHoly Scripture and ancient authors. The Divine\\nMaster spent His earthly ministry, until the Prophetic\\ntime of the fulfilling of its final purpose, in B\\nwhat the Apostles describe as their chief filled it.\\nfunction, prayer, and the ministry of the Word.\\nSitting upon the mountain of the Beatitudes, He\\nbegan His public teaching with the unfolding of that\\nmarvellous system of ethics, the clearest and most\\n23", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0049.jp2"}, "50": {"fulltext": "24 THE EDUCATIONAL WORK OF THE CHURCH.\\ncomprehensive compendium of morality, of the rule\\nof life, of the relation between man and God, and\\nbetween man and man, that was ever spoken to\\nmortal ear: depicting character, defining motive,\\ndealing with the great principles of obedience, of wor-\\nship, of prayer, of self-denial, of almsgiving, of mar-\\nriage, of modes of speech; and detailing the great\\ncharacteristic virtues of meekness, mercifulness, and\\nrighteousness, and purity, and poverty of spirit, and\\npeacemaking: so that the world sits at His feet to-\\nday, as did the people who heard the words fall from\\nHis lips, astonished at His doctrine. And from\\nthat day on, everywhere, in the synagogue, in the\\nupper room, in the house, and in the streets; in the\\nfields, on the lake-shore, and in the ship; by para-\\nbles, by doctrinal discourses, above and beyond all,\\nby His life and example, He is the Prophet, the\\nTeacher, the Educator of the world.\\nAnd this was the mission that He gave to His\\nfollowers. They were to disciple all nations by\\nThe Church baptism, and then to teach them to\\ncarries on observe all things, whatsoever He com-\\nswor manded them. This was the work for\\nwhich He specially endowed them with the Holy\\nSpirit, to bring all things to their remembrance,\\nwhatever He had taught them, and to guide them\\ninto all truth. So that we are ready to expect,\\nwhat we actually find, the absorption of the Apostles\\nin the occupation of teaching. I am not particularly\\nin love with the Revisers tendency always to translate\\ndidaxrj by the word teaching, because it seems a\\nlittle to dilute the fact that this didax?} was a distinct", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0050.jp2"}, "51": {"fulltext": "THE EDUCATIONAL WORK OF THE CHURCH. 25\\nand definite form of words, the faith once for all\\ndelivered to the saints. But I am quite sure that\\nwe come short of the meaning of the word, and the\\nmethod and the purpose of the early\\nChurch, if we confine the teaching office f e e a onof\\nonly to its religious side; the faith, the\\ndoctrine certainly, but even more than this, the whole\\nteaching and training of the Christian life. As\\nbetween the rigorists, who know nothing in religion\\nbut doctrine, and the sensationalists, who substitute\\nemotional excitement for the impression upon the\\nintelligence of fixed and positive truth, there is not\\nmuch to choose. Teaching has to do with the rule\\nof faith and with the rule of life. It appeals not only\\nto the feelings, to the conscience, to the will but to\\nthe intelligence of men.\\nAnd so we find when the Angel of the Lord de-\\nlivered the Apostles out of the common prison,\\nwhere they had been cast because they Teaching- the\\nrefused to obey the demand not to speak Apostolic\\nat all or teach in the name of the Lord\\nJesus, the message to them was, (and they obeyed\\nit,) Go, stand and speak in the Temple to the\\npeople all the words of this life. And daily, in\\nthe Temple and in every house, they ceased not to\\nspeak and teach Jesus Christ.\\nNor is it otherwise with the great Apostle born\\nout of due time, whose glory was, when he was in\\nprison that the Word of God was not St, Paul,\\nbound and the closing record of whose story\\nin the Book of the Acts is that Paul dwelt two\\nwhole years in his own hired house and received all", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0051.jp2"}, "52": {"fulltext": "26 THE EDUCATIONAL WORK OF THE CHURCH.\\nwho came in unto him, preaching the Kingdom of\\nGod, and teaching the things which concern the\\nLord Jesus Christ.\\nWe are somewhat familiar with that old word,\\nthe schoolmen, a technical mediaeval title for\\nChristian philosophers. And we are still more\\nfamiliar with a certain modern softness of speech\\nwhich we have invented, to do away with what seems\\na coarse and controversial word, namely, -parties\\nin the Church, when we call them schools of\\nthought. But we do not realize, in either the\\nThe Church mediaeval or the modern use of the word,\\nthe great the facts to which it bears witness, namely,\\nthat the Church is the great teacher that\\nits educational work is in many ways its first and\\nlargest work and that, very early in its story, Chris-\\ntian schools were founded and carried on, in which\\nthe great teachers were trained, and were training\\ndisciples, in the particular form of truth which pre-\\nsented itself to them. They were tremendous reali-\\nties and tremendous influences. Antioch and Alex-\\nandria and Rome stand for the great educational\\nforces of the post-Apostolic age, as they represented\\nwhat we may perhaps call Oriental, Greek, and Latin\\nphilosophy and theology. Nor were they given over\\nonly to the discussion of technical theological ques-\\ntions. Having from the very first to avoid that\\ncurious combination of natural religion and Christian\\nphilosophy called gnosticism, they reached out into\\nall departments of thought and study and investiga-\\ntion.\\nThat oldest contest between the two thoughts of", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0052.jp2"}, "53": {"fulltext": "THE EDUCATIONAL WORK OF THE CHURCH 27\\nthe Transcendence and the Immanence of God has its\\ncounterpart in what we may call the transcendence\\nand the immanence of Christian teaching. One is\\nthe theory that the Church is only set to teach the\\narticles of the Christian faith, with its great reservoirs\\nof resource in the Bible, tradition, and the\\nr Eztent of\\nCreeds and the other, the far truer theory, true Christian\\nthat, because of the oneness of truth, no teacnin S\\nmatter what its source or what its special subjects,\\nChristianity has to do with every department of\\neducation. The schools, as they were called, were\\nthe successors of the Porch and the Grove. Plato and\\nAristotle were succeeded, or one perhaps might say\\ncontinued, by Clement of Alexandria and Origen.\\nAnd every weapon of intellectual polemics was\\ngathered into the Christian armoury of defence. The\\nsword of Goliath, as he represents unconsecrated\\nintellect, was taken into the hands of the anointed\\nof God, with which to complete the victory over this\\ngiant error.\\nCanon Scott Holland says with great power in his\\nLogic and Life We have lost much of that\\nrich splendour, that large-hearted fulness of\\npower, which characterizes the great Greek lan s w rdSi\\nmasters of theology. We have suffered our\\nfaith for so long to accept the pinched and narrow\\nlimits of a most unapostolic divinity, that we can\\nhardly persuade people to recall how wide was the\\nsweep of Christian thought in the first centuries, how\\nlargely it dealt with these deep problems of spiritual\\nexistence and development, which now once more\\nimpress upon us the seriousness of the issues amid", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0053.jp2"}, "54": {"fulltext": "28 THE EDUCATIONAL WORK OF THE CHURCH.\\nwhich our souls are travelling. We have let people\\nforget all that our creed has to say about the unity\\nof all creation, or about the evolution of history, or\\nabout the universality of the divine action through\\nthe Word. We have lost the power of wielding the\\nmighty language with which Athanasius expands the\\nsignificance of creation and regeneration, of incarna-\\ntion and sacrifice, and redemption and salvation and\\nglory.\\nNor is this only an early phase of the Church s\\nwork. It has been its characteristic feature all along.\\nThose great universities and schools of the Middle\\nAges, especially from the thirteenth century on, with\\ntheir great names of Abelard and Peter Lombard\\nand Duns Scotus and St. Thomas Aquinas, the\\nangel of the schools, as he was called, were the\\ncontinuance of this method and the old foundations\\nof learning in England and on the Continent bear\\nwitness to the fact, not only that in those times\\nlearning and knowledge were almost confined to\\necclesiastics and ecclesiastical establishments but\\nthat the Church recognised its duty to educate\\nChristianity and to Christianize education. That\\ncurious creation, Mallock, who poses and poises on\\na seesaw of sophisms, between apparent agnosticism\\nand concealed Roman Catholicism, thinks that the\\nsecurity of the Bible depends now upon that Church\\nwhich locked it away, for ages, from the people in\\nan unknown tongue; and fills its Lectionary, not\\nwith Scriptures, but with the legends of her innumer-\\nable and often questionable Saints.\\nTempting as this line of thought is, I am con-", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0054.jp2"}, "55": {"fulltext": "THE EDUCATIONAL WORK OF THE CHURCH. 29\\nstrained to turn from it to more immediate and per-\\nsonal considerations of the question which is assigned\\nto me, namely, the Educational Work of Educational\\nthe Christian Church to-day. And I wish work of the\\nto speak of it along two lines: first, the nTm) ay\\nneed that Christianity shall lay hold upon the people\\nwith strong and vigorous hand: and secondly, that\\nthe preaching of the Church to-day needs to be\\ndeeper and broader and stronger, in its definite and\\npersistent presentation of doctrine.\\nI confess myself old-fashioned enough to have\\nbeen shocked and startled by a recent editorial in a\\nNew York newspaper headed i Religion in i n the Uni-\\nthe University. Beginning with the state- Yersities\\nment that, instead of compulsory attendance at re-\\nligious services, the students attendance is sought\\nby making the service attractive in the chapels them-\\nselves, in their musical programme, and in the elo-\\nquence and the distinctively modern sympathies and\\nbreadth of view of the preacher, the article goes on\\nYet his pulpit utterances are often in sharp contrast\\nto the teachings of other departments of the university.\\nHe talks earnestly of God and of the influence of God\\nin the world; but his conception of God, if judged by\\nhis way of expressing it, is apt to be totally at vari-\\nance with that expounded by his neighbour, the pro-\\nfessor of philosophy. He talks of love, but his\\nhearers have already learned that there can be no\\naffection for the unknowable. He insists that men\\nought always to pray but his words of petition and\\nrequest sound strange to the student of science, who\\ncannot take a step in his own department save on", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0055.jp2"}, "56": {"fulltext": "3\u00c2\u00b0 THE EDUCATIONAL WORK OF THE CHURCH.\\nthe assumption of the invariableness of natural law.\\nHe holds up the Bible as profitable for reproof, for\\ncorrection, and for instruction in righteousness, and\\nas in truth the very word of God; but those who\\nlisten are being elsewhere taught to approach the\\nBible, as they approach any other document, to dis-\\ncover its composite authorship, to test rigidly its\\nstatements of alleged facts, and to separate its myths\\nand legends from its historic records. No wonder\\nthat many an earnest student comes to feel that\\nsomehow things do not hang together, and that\\nthe emotional interest of the religious service is a\\nbit divorced from its intellectual basis. The grounds\\nof this discrepancy are mainly to be found, we\\nthink, in the persistent adherence to ancient formu-\\nlas and modes of expression, which still encumber\\nso much of even the most advanced theological\\nthinking.\\nI believe this is an unfair statement of university\\nteaching in most of the great universities of America.\\nSomewhat careful inquiry has only discovered that\\nindividual professors, in some few instances, turn their\\ninfluence, in the classroom and in their personal in-\\ntercourse with the students, towards rationalism and\\nunbelief; but I cannot find, and I cannot believe,\\nthat in any university in this country, this is either\\nthe purpose or the tendency of the teaching, as a\\nwhole. But granting its possible truth, the remedy\\nproposed by the writer is worse than the disease. As\\na reduction to an irrational and illogical impossibility\\nI know nothing more extraordinary. Any parent\\nwho, with the knowledge of the fact (if it be a fact),", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0056.jp2"}, "57": {"fulltext": "THE EDUCATIONAL JVORK OF THE CHURCH. 31\\nsends a boy into the presence of such a poisonous\\npersonality must be held accountable for the ship-\\nwreck of his faith.\\nThe modern orthodox theologian, the writer\\ncontinued, is still too often under the tyranny of\\nwords and names. He still talks of the atonement,\\nof redemption, of the Holy Spirit, of the Th\\nresurrection, and of the future life, appar- theologian s\\nently unmindful of the fact that many of\\nthe terms themselves belong to a view of things\\nlong since rendered untenable Himself much\\nin sympathy with modern thought, and not igno-\\nrant of the havoc which science and philosophy\\nhave played with old formulas, he still hugs the past,\\nand fancies that the outgrown clothes of a former\\ntime may still be made to fit the bodies of critical\\nand thoughtful men. The intention is good, but the\\nresult disastrous. There can be no sure and fruitful\\nappeal when one s words must constantly be inter-\\npreted, and their particular shade of meaning care-\\nfully or acutely explained. It is the weakness of\\nmodern theology that, with the best intentions and\\nthe utmost honesty of purpose among those devoted\\nto it, it is still bound to an outgrown terminology,\\nand shows too little willingness to cut loose from its\\nmoorings and push boldly out into the main stream\\nof human knowledge and thought. It is this un-\\nwillingness to venture something, this impotency of\\nexpression when talking of the religious life, that\\ngives to theology so little influence, as yet, in the\\nuniversity, and makes some of the most eloquent of\\nmodern preachers seem, to a company of college", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0057.jp2"}, "58": {"fulltext": "32 THE EDUCATIONAL WORK OF THE CHURCH.\\nstudents, like birds who, despite much beating of\\nthe air, somehow fail to fly.\\nAll this is a sheer insult to the intelligence of\\nthinkers, to the honesty of teachers, to the immuta-\\nbility of truth. It is a petitio principii, a begging of\\nthe whole question, to which an answer of absolute\\ndenial is the only one that can be presented. The\\natonement, redemption, the resurrection,\\nErroneous _\\ntheories of the future life, are not words or names,\\nthe faith. Certain theories about them, representing,\\nfor instance, the anger of the Father appeased by\\nthe sacrifice of the Son or teaching a limitation of\\nthe redemption to certain elect persons, or an irre-\\nsistible redemption compelling universal salvation,\\nno matter what the opposing will of the individual\\nmay be; or turning the Christian doctrine of the\\nresurrection into a statement, whose object-lesson\\nis a mummy and whose process is embalming, these\\nare, like all human accretions and additions, in\\nprocess of stripping off and falling away not because\\nof science and philosophy, but because of the gradual\\nreturn from human theories to divine truths. This\\nis one of those curious instances of a complete con-\\nfusion of thought, under an apparent clearness of\\nexpression. The great verities of the Christian faith,\\ndreamed of and foretold from the first ages of man s\\nconscious thought, and brought to light by the\\nThe great teaching of Jesus Christ, are before and\\nChristian beyond and above and apart from all ques-\\nfaith are tions of philosophy or science or intel-\\nahove all in-\\nvestigation. lectual investigation. They are facts that\\ncentre in, and gather about, and grow out of, the", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0058.jp2"}, "59": {"fulltext": "THE EDUCATIONAL WORK OF THE CHURCH. 33\\none great fact, and the one great personality of\\nhuman history, namely, the Incarnate Son of God.\\nThey are not in opposition to, or in contradiction of,\\nor in antagonism with, any achievement of science,\\nany attainment of reason, any conclusion of philoso-\\nphy. They are in the upper air, the higher realm\\nof belief. The words that express them, all imper-\\nfectly, are nevertheless so radiant with the life that\\nthey contain, holding it as a crystal holds the light,\\nthat if you break them even into their component\\nletters, each one will still hold and still show forth\\nthe illumination and the vitality. They are to-day,\\nas they have been through all the centuries, the con-\\nsolation and the inspiration of the human race. And\\nwhile the progressive inquiries of philosophy and the\\nadvancing discoveries of science do need and demand\\nre-statement, yes, even the creation of a vocabulary,\\nthe coining of a new language, because the words\\nmust express hitherto unknown facts; the cardinal\\npoints of theology, the essential verities of religion,\\nthe fundamental articles of the Christian faith, stand\\nand will stand, as they have since Nicea, Chalcedon,\\nand Constantinople framed the old symbols, un-\\nchangeable as the everlasting hills.\\nWhat is to be done, then, about this greatly ex-\\naggerated conflict between the classroom and the\\nchapel, between the pulpit and the pro- Confl t f\\nfessor First of all, I think, the ne sutor classroom\\nsupra crepidam, the cobbler sticking to m ape\\nhis last. By which I mean to say that most of the\\ntrouble is made by the crude conclusions of secular\\nteachers, and by the cruder contradictions of religious", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0059.jp2"}, "60": {"fulltext": "34 THE EDUCATIONAL WORK OF THE CHURCH.\\nteachers. There are a good many very different\\nspirits of investigation among men, along all lines of\\nstudy. Of course the one object ought to be to dis-\\ncover truth to accept it at all costs and in all con-\\nfidence when it is found, whatever may be the\\nseeming difficulties. The cost may be the sacrifice\\nof some opinion, cherished because associated with\\nthe traditions and impressions of all our lives; but\\nthe confidence ought to be that no real discrepancy\\ncan exist between or among any truths that God\\nyields up to our knowledge, out of any of His\\ninnumerable treasure-houses. The real trouble is\\n(and it is folly to conceal it) that religious teachers\\nare too often contending for certain views and notions\\nand opinions of or about the truth, instead of for the\\ntruth itself. And the other greater trouble is (and\\nit is folly to conceal that) that many of the so-called\\nscientists hail with such ghoulish glee any discovery\\nwhich apparently shows the errancy of Holy Scrip-\\nture, that they give the impression, at any rate, that\\ntheir chief object in life is to diminish the authority\\nof the Bible. This of course is aside from the prac-\\ntical suggestion of this discussion.\\nThe attitude of the Church toward education is a\\nproblem difficult to solve. Beginning with our\\nThe State public-school system of education and going\\nschools. up to the university, we must face the fact\\nthat the State is obliged to educate all children, for\\nher own protection against the dangerous element of\\nilliteracy: and that the State must, so far as her\\nschools are supported by taxation, absolutely refuse\\nto allow any distinctive religious teaching in them.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0060.jp2"}, "61": {"fulltext": "THE EDUCATIONAL WORK OF THE CHURCH. 35\\nI am not forgetting the fact of the equally dangerous\\nelement of what one might call criminal literacy;\\nthat is to say, of the possibility, where no attempt is\\nmade to affect the conscience or the character, in\\nschools, of simply making criminals more capable\\nby knowledge, than they would be without it. If\\nlearning the three R s, as they are called, means\\nmerely to induce boys to become railroad-wreckers\\nby reading the American equivalents for the Penny\\nDreadful; to make accomplished instead of clumsy\\nforgers or to make men more competent than they\\nwould be if they were ignorant of arithmetic, to\\nmake false entries and so rob their employers; it\\ngoes without the saying that the State has hurt itself\\nby its very effort at education. But at the same\\ntime it is idle to argue the question, it seems to me,\\nas though it were an open one, as against the\\ncommon-school system, which, even if it is without\\nreligion, ought not to be called Godless or to\\nattempt by any device, out of school hours, to inject\\nreligious teaching into it. The moralities, the\\nrecognition of God, of personal responsibility, of the\\nconscience, of law, of duty, all these there may be,\\nbut the teaching of dogmatic religion is an impossi-\\nbility in the unhappy divisions of our Christian\\nbodies; and the theory of teaching an undogmatic\\nreligion is as self-contradictory as the imagining of\\nan invertebrate mammal, of a man without a back-\\nbone. And while in abstract sentiment, I should be\\nthankful if every child of ours were trained in a\\nparochial school, and then went on through a\\nChurch school and a Church college, I recognise the", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0061.jp2"}, "62": {"fulltext": "36 THE EDUCATIONAL IVORK OF THE CHURCH.\\npractical impossibility and the possible disadvantage.\\nInadequacy The impossibility, because no one com-\\nof parochial mun i on much less all the religious bodies,\\nschools and\\ncolleges. could by any possibility compete with the\\nState in the attempt to make a large number of\\ndenominational schools, as thorough and complete as\\nthe tax-supported schools are. And a possible dis-\\nadvantage exists, because in order to make a homo-\\ngeneous community it is better that all sorts and\\nconditions of children should be thrown together in\\nschool and college life. The divisions of Christendom\\nare bad enough in the inevitable separations of public\\nworship. To perpetuate them in general education,\\nand to inject them into our institutions of charity,\\nwould be disastrous to the fellowship of men in the\\nduties of their common citizenship. Where they may\\nbe had, by all means let us have our Church schools\\nand our Church colleges, where the Church can\\ndemonstrate its capacity for training the three-fold\\nnature of a child with the best athletic advantages,\\nwith the highest intellectual cultivation, with the\\nmost positive spiritual training and development of\\nthe soul. And let us thank God for St. Paul s, and\\nGroton, and St. Marks; for St. Mary s, and St.\\nAgnes, and St. Margaret s; for Trinity, Hobart, and\\nSt. Stephen s; Sewanee and the rest; and may they\\nbe multiplied and prospered\\nWhat I should be most glad of would be the\\ncarrying out of what has been in the conception of\\none at least, I know, of our great university presi-\\ndents, namely, the founding of a Church hall, with\\nits dormitories, its commons, its chapel, as one of the", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0062.jp2"}, "63": {"fulltext": "THE EDUCATIONAL WORK OF THE CHURCH. 37\\ngrouped colleges in every great university of the land.\\nFirst, that the small college might have Every large\\nthe benefit of the advantages of the big university\\nshould have\\nuniversity; and secondly, and still more, a Church\\nthat the Church s system of teaching might naUi\\nshow its power, side by side with any other system in\\nthe world. Because it is to be insisted on that the\\nChurch has a system of education in the largest\\nsense of the word. She will teach astronomy upon\\nthe principle that the heavens declare\\nthe glory of God, and the firmament church\\nsheweth His handywork. She will teach W0Tdd teacL\\nthe languages, with a view to bringing out of the\\nold classics those dim dreams which outlined the\\ncompleted truth of Revelation, when the glorious\\nGreek language had found its final purpose in lend-\\ning its splendid seed-power of suggested meaning to\\nthe (T7reppto\\\\6yos, the babbler, the seed-scatterer,\\nthe impersonation and representative of the one\\nSower who went out to sow. Or she will gather\\nout of them, as St. Paul did from Aratus, the forgot-\\nten truth of God s all-fatherhood; and the distortion,\\nin the devious twist of traditions, of the truths found\\nin their due place and relation, only in the primeval\\nrevelation of God to man. The Heracles of Balau-\\nstion s Adventure will be a prophecy of the only\\nvictor over death:\\nTo herald all that human and divine,\\nF the weary happy son of him, half god,\\nHalf man, which made the god-part, god the more.\\nThe Sibylline oracles in her translation will be\\nbroken echoes of the Hebrew prophets. She will", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0063.jp2"}, "64": {"fulltext": "3 8 THE EDUCATIONAL WORK OF THE CHURCH.\\npoint out in her ethical system the patient progress\\nof the divine presentation of morality, which recog-\\nnised the necessity of adaptation and slow growth and\\ngradual uplifting, until it rose from the enactments\\nand prohibitions of Mount Sinai, to the sublime\\nheight of motive and character in the Sermon on the\\nMount. She will teach history, in order that it may\\nunfold the equally patient providence of God in His\\ndealing with the children of men, revealing little by\\nlittle the divine purposes in the development of the\\nhuman race. Her geographical maps will contain,\\nnot the camps of armies only, or the ports of com-\\nmerce, or the centres of accumulated wealth, but the\\npathways of the Pilgrims, the tracks of the Crusaders,\\nthe lighthouses of learning in ages of surrounding\\ndarkness, and the way of the ships through the\\nwaves, which carried round the world preachers of\\nthe everlasting Gospel. And her literature will not\\ncontent itself in the study of what the French people\\ncall beautiful letters, with the literce humaniores,\\nbut will lead men on and up to the literce diviniores,\\nthe unequalled and unrivalled dignity and glory of\\nthe English Bible and the Book of Common Prayer.\\nAnd what else, what more, in the existing condi-\\ntion of things is the practical possibility of educational\\nwork, which this Church can do and should do in the\\nWide re- world I have tried to emphasize my own\\nsponsibiiity conviction that the Church s commission\\nof the Church. and Church s duty include) by the\\nDivine Intention, education in the largest and com-\\npletest sense of the word that, as in the past, so now\\nand for all time, she ought to influence and impress", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0064.jp2"}, "65": {"fulltext": "THE EDUCATIONAL IVORK OF THE CHURCH. 39\\nthe literature and the learning of the world, colouring\\nit, consecrating it, controlling it for the service of\\nGod. I feel free therefore to deal with two matters\\nas to the distinct and definite trust which is her\\nhighest honour and her greatest responsibility,\\nnamely, the positive and perpetual assertion of the\\ntruth as it is in Jesus, of the faith once for all\\ndelivered to the saints. And her natural and usual\\nmachinery to this end is of course in catechetical\\nteaching and in preaching.\\nFor the first, there is the existing machinery of the\\nSunday-school, which is on the one hand, I think,\\nunduly exalted, and on the other unwisely The Sunday-\\ndecried. It is of course a modern make- scn o1\\nshift devised to deal with great masses of children\\notherwise uncared for and unprovided with any\\nreligious training in homes or in churches. It can\\nnever be the substitute for either parental or pastoral\\nresponsibility. But as a recognised and wide-spread\\nmachinery, it cannot be ignored and it ought to be\\nimproved. I am sorry to say that I think it is suffer-\\ning to-day from the same evil influences which so\\nlargely infect and infest the public ministry of the\\nword namely, the sensational recourse to all manner\\nof strange devices to attract and entertain and amuse.\\nThe childhood of a Christian child in the Church is\\ndivided into two parts, separated from each other by\\nthe act of confirmation. And the Church has pro-\\nvided for the first of these periods a Manual of\\nTraining, incomparable in clearness, comprehensive-\\nness, logical sequence, and theological sufficiency, in\\nthe Catechism. We have a superabundant set of", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0065.jp2"}, "66": {"fulltext": "4o THE EDUCATIONAL WORK OF THE CHURCH.\\nmanuals upon this Manual, which have I am afraid\\noverlaid, in some degree, what Mr. Keble called its\\nheavenly notes. To learn it, until its wise and\\nm n A well-weighed words enter into and make\\nThe Cate-\\nchismin part of a child s thought about religion, is\\nthe Church, the first thing tQ be done and then tQ keep\\nit fresh in memory, by its frequent repetition; and\\nthen to gather about its various statements the scrip-\\ntural proofs of its every separate phrase and then\\nto illustrate it by the parallel passages, which abound\\nin the Collects and various Offices of the Book of\\nCommon Prayer; and then to develop them and\\napply them as they reach out and touch the faith,\\nthe obedience, the worship, the means of grace, the\\nlife. Next in importance, in value, in power of in-\\nfluence to the creeds, the Catechism ought to be the\\nframework, about which all other instruction shall\\nbuild the beauty and the fulness of the system of the\\nChurch.\\nIn order to do this the first essential is the training\\nof the teacher. They cannot teach what they do not\\nTeachers know. And that training depends largely\\nth^Eeftor s u P on the Rector s realization of his own\\npersonal duty, responsibility. Really and truly, the Sun-\\nday-school teacher is only the alius or the alia\\nthrough whom he does his duty. And no Sunday-\\nschool is complete, or is in the way of large accom-\\nplishment, that is not preceded and prepared for by\\nthe Rector s class for his teachers. And for the\\nperiod after Confirmation, there ought to be classes\\nor some other provision for the constant study of the\\nWord of God. Slowly and without the recognition", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0066.jp2"}, "67": {"fulltext": "THE EDUCATIONAL WORK OF THE CHURCH. 4*\\nwhich it richly deserves, the Society for the Home\\nStudy of Holy Scripture and Church History The teacher s\\nis leavening the Church. If every woman, preparation.\\nwho teaches in a Sunday-school, were a member of\\nthis Society, the result would be felt in energy, in\\ninterest, in what the Prayer-book calls the live-\\nliness of the Word, and in effect. Bible study with\\nall its side-lights, yes, and with all its foot-lights, of\\ntechnical and textual criticism, Bible study, critical\\nand devotional, is the great desideratum of our day.\\nAnd this Church, which saturates her children with\\nthe Holy Scriptures, which knows no public\\nr 1 Bible study.\\nservice without the foremost place given\\nto the reading and hearing of the Word, which dares\\nand is determined to put the whole Word of God, in\\nthe language which they understand, openly, freely,\\ncontinually, before her people; this Church in her\\nrelation to education must foster the study of the\\nBible in every possible way.\\nThe next place of educational value and power is\\nthe Christian pulpit. Diverted and degraded and\\nfor a time almost displaced from its high\\ndignity, as the place of the prophet, we The place of\\nr 1 -r 1 1 the pulpit.\\nneed to recognise far more than I think we\\ndo its due position in the Church s work of educa-\\ntion. I know all that can be said and is said about\\nsermons. I remember the phase (passing somewhat\\nnow) when it was thought necessary to belittle the\\npulpit in order to magnify the Altar, when people\\nsneered at what they were pleased to call the\\nsacrament of preaching. Carried along with the\\ndebris of that great current of spiritual life, known", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0067.jp2"}, "68": {"fulltext": "42 THE EDUCATIONAL WORK OF THE CHURCH.\\nas the Oxford movement, and thrown up like rubbish\\non shallow places where it stuck, as though it were\\nthe only outcome and purpose of that rushing and\\nswelling tide, this idea never was in the minds or\\nhearts or examples of the men who were behind the\\nmovement. Their very first power was their preach-\\ning. The massive weight of Pusey s learning; the\\ncrystal purity of Keble s poetry and prose; the in-\\ncomparable beauty of Newman s sentences; the ring\\nof Manning s earlier English, these were the forces\\nof the prophets, clamantes in deserto. That\\ntheir influence led to more reverent worship, higher\\nappreciation of sacramental grace, more regard for\\ndisused and forgotten customs and traditions of\\nprimitive ages, is perfectly true. But they never\\nProper taught and never meant to teach, and it is\\npreaching. a corrU pt following of their great leader to\\nhold that one can only dignify the sacramental, by\\ndepreciating the homiletical, element in the Christian\\nministry. Those two queer object-lessons of the\\nold-fashioned arrangement (modern old-fashioned, I\\nmean), by which either the pulpit got behind the\\nAltar in the place of chief honour and conspicuous-\\nness, or got right in front of the Altar to obscure, if\\nnot to conceal it, had, I have no doubt, their inten-\\ntional significance. But it is high time for men,\\ncharged with the ministry of Jesus Christ, to rise to a\\nclear vision of the duty and the dignity of preaching.\\nNot the least power of the Altar is its proclamation;\\nas the Master made the cross not merely the one\\nonly Altar of a true and perfect sacrifice, but also the\\npulpit of the seven sentences and of the seven", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0068.jp2"}, "69": {"fulltext": "THE EDUCATIONAL WORK OF THE CHURCH. 43\\nsilences, which have filled the wide world and drawn\\nall men unto Him. There are very, very few, (here\\nand there one,) with special power as preachers.\\nWhat is commonly known as the popular preacher\\nis too often a very poor caricature of the prophet.\\nThere is hardly a more pitiful or painful element in\\nour modern religionism than the column in the\\nSaturday newspaper which gives the subjects of the\\nso-called sermons for the next day. But the ques-\\ntion is not of personal power or of personal popu-\\nlarity, much less of sensationalism and excitement.\\nIt is simply one of directness, earnestness, care-\\nfulness, thoroughness, plainness, completeness, in\\nbringing home to men s hearts the message of God.\\nNot latitudes nor platitudes; neither altitudes nor\\nattitudes but the preaching, which dear Archbishop\\nBenson said was neither high nor low nor broad, but\\ndeep. In all time, God has been pleased to take\\nand use and consecrate the wonderful gift of articulate\\nspeech, and the marvellous organs of the human\\nvoice, to be the medium through which He should\\ncommunicate with man. The old segnius imitant\\ndoes not apply to this. Nothing will take its place\\nand the talk about the Sunday newspaper or the\\nmagazine as satisfying this need is idle and untrue.\\nIt is an excuse which would, I believe, be done\\naway with if (and which is now contradicted where\\nmen throw themselves into the simple, straight-\\nforward, earnest delivery of their message to their\\nbrother men.\\nIt is not eloquence that is needed, it is teaching,\\ndefinite, distinct, positive, plain, insistent, about the", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0069.jp2"}, "70": {"fulltext": "44 THE EDUCATIONAL WORK OF THE CHURCH.\\ntwo inseparable things, the Faith and the Life the\\nNotelo- W G of faith, and the faith in the life. Let\\nquencebut us magnify our prophetic office. Not pass-\\nteaching of r r r\\nFaith and mg events, not popular excitement, not\\nLife. personal views; and on the other hand,\\nnot remotearchaisms and unhuman speculations but\\nthe old truth in the new words, translated, that is\\nto say, into the language of common speech.\\nThey showed me the other day, at the Oxford\\nUniversity Press, what they call the knapsack\\nBible, made exactly to fit into its place and\\nbound in the same stuff of which is made the uni-\\nforms of the British soldiers in South Africa. That\\nThe Old is the thought. The Old Word of God,\\nmodern 11 taught in phrases that fit the mental opera-\\nphrases, tions of the time and presented in a form\\nthat adapts itself to the habits and needs of the\\nleaders and fighters and sufferers and conquerors of\\nthe world. It is the marvellous advance of chemical\\nscience, which has revolutionized the treatment of\\nphysical disease; more even than the discoveries of\\nmateria medica: new media, new solvents, new com-\\nbinations of the old healing herbs and roots and min-\\nerals, found everywhere side by side with the diseases\\nthey are meant to cure. For us, the mysteries of\\ntruth and grace, which the great Healer once for all\\nhas made known to us, can have no additions. It\\nrests with us to find in the knowledge of ourselves, in\\nthe study of mankind, in careful keeping ourselves in\\ntouch with the subtle vanities of old deceits, and old\\ndiseases of the soul, as they take new form and\\ncolour, in the changing circumstances and conditions", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0070.jp2"}, "71": {"fulltext": "THE EDUCATIONAL WORK OF THE CHURCH. 45\\nof the world it is for us, God guiding and helping\\nus to deep insight and wide outlook, to find the ways\\nand words, through which we may be such evangelists\\nand physicians, that by the wholesome medicines\\nof the doctrine that we deliver, all the diseases of\\nmen s souls may be healed. And the healing will\\nbe, as the St. Luke s Day Collect asks for the prev-\\nalence of the prayer, through the merits of Jesus\\nChrist, our Lord.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0071.jp2"}, "72": {"fulltext": "", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0072.jp2"}, "73": {"fulltext": "III.\\nTHE PRESENT STATUS OF RELIGIOUS\\nINSTRUCTION IN ENGLAND,\\nFRANCE, GERMANY, AND\\nTHE UNITED STATES.\\nBy Professor Charles De Garmo, Ph.D., of Cornell\\nUniversity.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0073.jp2"}, "74": {"fulltext": "SYNOPSIS OF LECTURE III.\\nReligious Instruction in England.\\nOrigin of Religious Instruction in the schools, through Lancas-\\nter and Dr. Bell.\\nLancaster s simple scheme of paid teachers, with multiplying\\nscholars.\\nIts failure.\\nGovernment Grants the next step.\\nOrganization of Board-schools the final one. Similar to\\nAmerican schools.\\nReligious Instruction made optional in the Day-schools.\\nRise of Sunday-schools, under Robert Raikes, 1780.\\nThus two systems in England.\\nReligious Instruction in France.\\nNone in the Public Schools. Thursday holiday for Church\\nand home instruction.\\nReligious Instruction in Germany.\\nDay-schools impart practically all.\\nMost thorough system in the world.\\nCritical spirit in universities.\\nKirchner s view.\\nReligious Instruction in the United States.\\nThreefold end of all Religious Instruction.\\nInadequacy of America in point of Christian Knowledge.\\nCompares favourably in points of Christian Spirit and Chris-\\ntian Conduct.\\nImprovements suggested in American Schools.\\nArrangement of Material for Childhood, Adolescence, and\\nYouth.\\nCrucial Period of Adolescence.\\nWrong Treatment after this period.\\nReligious exercises in England and America.\\nGreat need for wiser action.\\nMan s Relation to his fellows.\\nNeed for Improvement of the Sunday-schools.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0074.jp2"}, "75": {"fulltext": "RELIGIOUS INSTRUCTION IN ENGLAND,\\nFRANCE, GERMANY, AND AMERICA.\\nOf the four countries, embraced in our survey,\\ntwo, namely, France and the United States, England\\nhave only private or denominational instruc- JJoubl/svs-\\ntion. England has a double system, having- tern.\\na Sunday-school organization scarcely inferior to our\\nown and a system of religious instruction in Day-\\nschools reaching nearly all of the children\\nof the empire. Germany relies pre-emi-\\nnently upon the official instruction in religion given\\nin her Day-schools, supplementing this by an amount\\nof Sunday-school instruction which reaches less than\\na tenth of her children.\\nWhenever we think of a possible system of religious\\ninstruction in our Day-schools, an end most ardently\\ndesired by all who believe that the young origin of re-\\nshould be thoroughly trained in religious ligi\u00c2\u00b0usin-\\n11 t- structionm\\nknowledge, we look instinctively to Eng- English\\nland, as an example of what can be accom- sclloolSi\\nplished in a free Protestant nation, where the people\\nare determined to regard this as an essential of any\\nacceptable school system. A brief survey of the\\neducational history of England for the last hundred\\nyears will show the genesis of her school system.\\n49", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0075.jp2"}, "76": {"fulltext": "50 RELIGIOUS INSTRUCTION IN\\nWhen the nineteenth century opened, education\\nin England was a prerogative of the aristocratic and\\nwell-to-do. The masses of the people were in dense\\nignorance of everything that their personal experi-\\nence failed to teach them. There was no system of\\npublic schools and but a meagre and unsatisfactory\\nprovision of any kind for the masses. It was, how-\\never, a period of activity in religion, so that in\\nEngland as in Germany, at the time of the Reforma-\\ntion, the leaders in religious life began to feel very\\nkeenly that it was the paramount duty of every lover\\nof his kind to see that all the children were trained\\nin the elements of religious knowledge. At this\\ntime, England, if not poor, was at least penurious\\nwith respect to education. Democracy was only\\nbeginning to feel the impulse of a new life, and the\\nidea had not dawned upon statesmen that the people\\nas a whole had any responsibility for the care of in-\\ndividual children.\\nIn answer to this awakening consciousness of\\nreligious need among the people, there came forward\\ntwo men, Joseph Lancaster and Andrew Bell. The\\nLancaster labours of Lancaster began first, and cul-\\nandBell. minated in the organization of the famous\\nBritish and Foreign School Society, which represented\\nin general the dissenting elements of English religious\\nlife. From the activity of Dr. Bell, beginning at a\\nsomewhat later date, arose the much greater National\\nSociety, which represented the interests of the Church\\nof England. There began at this time an exceed-\\ningly active rivalry between these two societies for\\nthe control of elementary education.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0076.jp2"}, "77": {"fulltext": "ENGLAND, FRANCE, GERMANY, AND AMERICA. 51\\nIt is an interesting circumstance that both of these\\nsystems proposed to establish the social and religious\\nregeneration of the nation at a very nominal cost.\\nLancaster brought with him from India an T\\nLancaster s\\nidea which enabled him at once to com- scheme,\\nmand the warmest admiration of every philanthropist\\nin England, since he proposed a system which would\\ngive intellectual life just as spiritual life is supposed\\nto be given, without money and without price.\\nHis scheme of education is to be paralleled in the\\nmechanical world only by the schemes for perpetual\\nmotion which attack ambitious but untrained minds.\\nHis plan was an exceedingly simple one. He pro-\\nposed himself to take a class of ten boys and instruct\\nand drill them in a limited field of knowledge with\\ngreat thoroughness; then to have each of these ten\\nboys gather another class of ten boys, and teach\\nthem what he himself had been taught. Similarly,\\neach of these hundred boys would gather a class of\\nten other boys about him and instruct them in the\\nknowledge which he himself had gained. Thus, at\\none stroke, a single teacher would be able to teach\\na thousand boys. Nothing could be more alluring\\nfrom a financial standpoint to a people not yet\\nawakened to the duty of society for educating its\\nyoung.\\nRival religious bodies seized upon the idea with\\ngreat avidity and established schools everywhere.\\nIt would be a poor community that could not furnish\\none good teacher for a thousand children. But since\\nthe leading motive of the organization and main-\\ntenance of this school was the religious one, it followed", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0077.jp2"}, "78": {"fulltext": "52 RELIGIOUS INSTRUCTION IN\\nas a matter of course that training in the catechisms,\\nHow it creeds, and formulas of the respective\\nsucceeded, churches formed the centre of the instruc-\\ntion. After the schools had been thus conducted for\\nthe first quarter of the century, it was found that the\\nbest efforts of a community were unable to meet the\\ngrowing necessities of the schools for more and better\\nteachers, and for the equipments necessary for carry-\\ning on the great system of public education. It was\\nfound that there were large areas of country in which\\nno provision whatever was made for the education of\\nthe poor.\\nAppeal was made to Parliament in 1833 for assist-\\nance, and, after much debate, Parliament responded\\nby its first grant of a hundred thousand dollars to\\nGovernment these so-called voluntary schools. Most\\ngrants. f them were under the control of the\\nNational Society, which represented the Church of\\nEngland. From 1833 onward to the present, gov-\\nernment grants increased in amount and regularity,\\nuntil they have now arrived at enormous propor-\\ntions.\\nThe schools under ecclesiastical control continued\\nto be the sole means for public education down to\\n1870. At this time, parliamentary investi-\\nS^toL ation showed that th ere were large gaps\\nin the system, which it was quite impossible\\nfor the private schools to fill. They therefore estab-\\nlished a system of public education under the title of\\nBoard schools. School districts were laid out, school\\nboards elected, local taxes levied, and a system of\\neducation, not unlike our American free public", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0078.jp2"}, "79": {"fulltext": "ENGLAND, FRANCE, GERMANY, AND AMERICA. 53\\nschools, was inaugurated. All of these schools at\\nfirst, however, charged tuition fees, as the _.\\nOrigin of\\nChurch schools have always done. But the Board-\\nsentiment for free public education has so sc 00 s\\ndeveloped, that, in London and Birmingham and\\nmany other places, the Board schools are now abso-\\nlutely free, as they are in this country. The Board\\nschools have naturally grown in popularity and ex-\\ntent, until, from the beginning in 1870, they have\\nincreased their attendance so that now 42$ of all\\nthe children attend these schools 44^ attend the\\nschools of the Church of England under the control\\nof the National Society; 3$ attend the Wesleyan\\nschools; 5$ the Roman Catholic; and nearly 6$\\nattend British undenominational and other schools.\\nWhen the Board schools were established, the\\nquestion of religious instruction naturally arose.\\nAfter extended discussion, it was finally concluded\\nthat religious instruction must be given, but that it\\ncould not be denominational. Therefore, the Board\\nschools are not allowed to teach catechisms or creeds\\nor church formulas, or to institute distinctive ecclesi-\\nastical ceremonies.\\nThere naturally arose very early, in connection\\nwith government grants to private Church schools,\\nthe question of religious toleration in connection with\\nthe instruction of religious subjects. It was very\\nsoon seen to be absolutely necessary that people, who\\nwere so situated that they could attend only Church\\nschools, should be protected in their religious rights\\nwherever the belief of the parents differed from that\\nof the institution to which they sent their children.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0079.jp2"}, "80": {"fulltext": "54 RELIGIOUS INSTRUCTION IN\\nIt never would do, Englishmen thought, to allow a\\nr, great church corporation like the National\\nReligious L\\ninstruction Society to spread its religious propaganda\\nop iona am ong the people at the expense of the\\ngovernment. It was therefore very quickly provided,\\nin the so-called conscience clause, that the\\nreligious instruction of the school should not be\\nforced upon the children of unwilling parents, and it\\nwas finally arranged that such religious instruction\\nmust be given either at the beginning or the close of\\nthe school day, so that pupils might absent them-\\nselves from these exercises without losing any of the\\nadvantages of the school. In this way there was\\nestablished a system of religious instruction, denomi-\\nnational in the Church schools and undenominational\\nin the Public Board schools, which could reach\\nalmost every child in the land.\\nA second corollary of public grants to private in-\\nstitutions was that every school, which availed itself\\nof the advantages of the grants, should subject itself\\nto governmental inspection. There thus grew up\\nin England a system of school examinations by\\ngovernment authorities such as no other English-\\nspeaking nation has, and in connection with this the\\nfamous system of payment by results. When it was\\nsaid in Parliament that these schools might use the\\ngovernment grants almost solely for spreading their\\nreligious doctrines and might neglect all the great\\npurposes of a secular education, Mr. Lowe cut the\\nGordian knot by proposing that the schools should\\nreceive grants in proportion to the efficiency of their\\ninstruction in secular branches, and he carried the", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0080.jp2"}, "81": {"fulltext": "ENGLAND, PRANCE, GERMANY, AND AMERICA. 55\\nmajority of Englishmen with him when he said that\\nif these schools were poor, they should at least be\\ncheap, and if they were dear, they should at least\\nbe efficient. It was early provided, however, that\\nthere should be no inspection of religious training in\\nthe private schools. In the Public Board schools, if\\nI mistake not, examinations are offered in religious\\nsubjects. We can thus see how a great, free,\\ndemocratic people has succeeded in providing\\nelementary instruction for every child in the land,\\nand at the same time has provided religious train-\\ning for all who desire it in connection with secular\\neducation.\\nThe outcome of such a system is in startling con-\\ntrast to the system which has developed in our own\\ncountry, whereby religion as a subject of o ontraste( i,\\ninstruction appears to be forever banned withAmeri-\\nfrom our public schools. The constitution cans y sen1,\\nof almost every state in the Union forbids the sub-\\nsidizing of church schools at public expense, while\\nthe division of our population into a large number of\\npowerful religious organizations makes it practically\\nimpossible to obtain public consent to any form of\\nreligious teaching.\\nIn England, as is well known to this assembly,\\nthere began a system of religious instruction in\\nSunday-schools under the leadership of\\nt\u00c2\u00bb i t% m o r~, 1 Rise of the\\nRobert Raikes in 1780. These schools s^day-school\\nhave steadily grown in popularity, exten- s y stem\\nsion, and efficiency, until the number of students\\nunder their tuition is greater than the number of\\nchildren in the Day-schools of Great Britain. We", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0081.jp2"}, "82": {"fulltext": "56 RELIGIOUS INSTRUCTION IN\\nthus see growing up side by side a double system of\\nreligious instruction in which the Day-schools may\\nbe presumed to give the body of religious knowledge,\\nwhile the Sunday-school would naturally be relied\\nupon to impart the true religious spirit to the know-\\nledge acquired, since, far more than the Day-school,\\nit enjoys the sanctions of the Church and the influence\\nof the religious ceremonial. Ideally, therefore, the\\nEnglish system leaves little to be desired in its\\nopportunities for bringing up the youth of the land,\\nin the fear and admonition of the Lord.\\nTurning now for a moment to France, we find\\na country predominantly Roman Catholic in confes-\\nsion, although both Protestant and Jewish\\nreligions likewise enjoy state support. It\\nwould seem that in a country, in which all large\\nreligious bodies are subsidized by the state, it would\\nbe natural and easy to have a regular system of\\nreligious instruction in connection with the Day-\\nschools. This, however, is not the fact. No reli-\\ngious instruction whatever is given in connection with\\nthe secular schools, but Thursday is set apart as a\\nNo religious school holiday, in which children may\\nin S pubiic 011 re ceive religious instruction at the hands of\\nschools. the several denominations to which their\\nparents belong. To what extent the children are\\nactually instructed, I am not informed. The Sunday-\\nschool naturally, under such conditions, would not\\nhave a flourishing growth in France. We find that\\nbut some sixty thousand scholars are enrolled in\\nsuch institutions.\\nTurning now to German} we find that practically", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0082.jp2"}, "83": {"fulltext": "ENGLAND, FRANCE, GERMANY, AND AMERICA. 57\\nall serious religious instruction is imparted in the\\nDay-schools, and predominantly by the\\nregular teachers employed for secular in-\\nstruction. The Sunday-school in that country, as in\\nFrance, has had but a meagre development, less\\nthan one-tenth of the children receiving any Religious in-\\ninstruction whatever in such institutions. st ractlon\\nt i -4.1. r S^en by\\nIn explaining the German system, it is state-schools.\\nimportant to remember that there are but two strong\\nreligious organizations in that country, the Roman\\nCatholic, chiefly at the south, and the Lutheran,\\nchiefly at the north, both being under state support\\nand control. In that country, moreover, practically\\nall schools are under direct governmental control,\\nand in very important particulars have their policy\\ndirected from central government bureaus. Thus,\\nfor instance, the curriculum of study is in the main\\nprescribed by the ciritiis minister. The subject of\\nreligion always stands first in programmes of studies,\\nboth as they emanate from the bureau, and as they\\nstand in the daily school programme. Four or five\\nhours of religious instruction per week are required\\nin every German school.\\nProbably in no other country in the world is the\\nreligious instruction so systematically and thoroughly\\ngiven as in Germany. The principal func- Mosttho-\\ntion of the German school is officially rough in the\\ndeclared to be the making of God-fearing,\\npatriotic, self-supporting citizens. The Germans\\nwould no more think that religion could be omitted\\nfrom the programme of instruction, than that mathe-\\nmatics or languages could be left out, Every teacher", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0083.jp2"}, "84": {"fulltext": "58 RELIGIOUS INSTRUCTION IN\\nin that country receives religious training for his\\nwork, although not every teacher gives religious in-\\nstruction in the schools. This is usually assigned to\\nthose who are best fitted by temperament and\\nacquirements to impart it.\\nThe hour for religious instruction is the first one in\\nthe morning. The curriculum in the early grades is\\nTh m mac e U P \u00c2\u00b0f Bible stories, mostly biographi-\\nand curricu- cal, the memorizing of Church hymns, the\\nCatechism, and selected Scriptural texts.\\nIn the middle grades, it is the aim to present a tole-\\nrably complete idea of the Christian religion, as\\nexpounded by Luther, some Church history, and the\\nmeaning of the forms and ceremonies of the Church.\\nIn the upper grades of secondary instruction, no\\nmore formal memorizing is required, but there are\\nfrequent reviews to help the pupils retain what they\\nhave previously learned. The general study of the\\nhistory, antiquities, and literature of Holy Writ and\\nthe history of the Christian Church is introduced.\\nSpecial attention is given in all classes to broad\\nreading, research, and exegesis, not of passages alone,\\nbut of complete parts and books. When the Bible\\nis placed in the hands of the children, it is always\\nan expurgated edition. A favourite method, however,\\nis instruction by means of text-books covering selec-\\ntions from the Bible commentary, geography and\\nhistory of the Holy Land, history of the Jews, sum-\\nmary of the New Testament teachings, Luther s\\nsmall Catechism, the Church Calendar and the\\nChurch hymns.\\nOf the effect of this instruction upon the whole", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0084.jp2"}, "85": {"fulltext": "ENGLAND, FRANCE, GERMANY, AND AMERICA. 59\\npeople, there are many views. Prof. Russell, in his\\nbook on German Higher Education, calls\\nb Critical\\nattention to the fact that, since the rise of spirit in\\nmodern biological science, the critical spirit universities\\nhas entered the schools of theology. Young men\\nhave been leaving the universities for years with\\nthese ideas in their minds, and the definite amount\\nof religious knowledge, which was once supposed to\\nbe essential to every man s education, has been\\nsteadily growing less. Not a third as much is\\nrequired to-day as was insisted on thirty years ago.\\nThe teachers are not so well grounded in their\\nbeliefs, while the feeling of uncertainty in the teacher\\nbegets uncertain results in the classroom. Pupils\\nconsequently take less interest in the subject many\\nof them say openly that the teacher is obliged to\\nteach them what he himself does not believe. Prof.\\nRussell also makes the following citation from the\\nKreuzzeitung of November 25, 1894: As matters\\nstand at present, we have a double-entry system of\\nspiritual bookkeeping. For the masses, so far as\\nthey attend the elementary schools, and theoretically\\nfor pupils of secondary schools as well, we have\\ninstruction in religion on the lines of positive Chris-\\ntianity, in the name and by the authority of the state.\\nIn the universities, on the contrary, where the young\\nmen are being educated who will in time succeed to\\nthe leadership in Church and state, something\\nentirely different is put forward in the name of\\nscience. Doctrines are preached which stand in\\nsharpest contradiction to those given to the people.\\nThis is excused on the ground that religion is for the", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0085.jp2"}, "86": {"fulltext": "60 RELIGIOUS INSTRUCTION IN\\npeople, and for them it is good enough as it is.\\nScience, however, occupies another field and seeks\\na different patronage. The two do not come in\\ncontact.\\nThe clergy are also dissatisfied with the results,\\nwhich they would better by giving more time to\\nWhat reform religion. This, however, is opposed by\\nis possible. tf\\\\e school men, who say that it is not more\\nreligion, but a better quality that is needed. They\\nsay that some text-books give as many as three hun-\\ndred and fifty different scriptural texts to be learned\\nby heart. It is no wonder that the letter kills the\\nspirit. The school men also complain that their\\nscholars know the history of the Jews better than the\\nhistory of the Germans. The remedy, they say, is\\nnot more formal study, for pupils might spend all\\ntheir time on religion, memorizing the entire Bible,\\nyet come out irreligious. Better no Catechism at all\\nthan so many tears in learning it.\\nProf. Russell also cites the opinion of Prof.\\nKirchner of Berlin, who speaks for the majority of his\\ncolleagues when he says If the religious feeling\\nis not revered, awakened, and fostered in the home,\\nthe school can do very little. As a rule,\\nne r so^on. the yearning toward God in a child s soul\\nis very slight. A surfeit of religious doc-\\ntrines, maxims, hymns, forms, ceremonies, prayers,\\nas experience proves, often produces a result pre-\\ncisely opposite to the one intended. Not the school,\\nbut the Church has the largest share in fostering the\\nincrease of piety. Least of all should the school be\\npressed into the service of a rigid orthodoxy; it", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0086.jp2"}, "87": {"fulltext": "ENGLAND, FRANCE, GERMANY, AND AMERICA. 61\\nshould not forget that the educational point of view\\nmust be its standard. Lessons in religion ought not\\nto be hours dedicated to devotion, but to instruction\\ngiven in a grave, cheerful manner. The school must\\nbe content to establish in its pupils genuine religious\\nfeeling and sound morality. The means of doing so\\nis on the one hand instruction, and on the other the\\nteacher s example. Hypercritical sanctimoniousness,\\nexternal attendance to Church forms, nay, even\\npolemics against those who hold a different faith,\\nleave no good result. In the choice and treatment\\nof subjects, the standard must be genuine religious\\nstimulation rather than dead knowledge, scholastic\\nerudition, or barren forms.\\nThe ministry have now accepted this idea, for the\\nnew curricula now lay especial stress upon the subject\\nof instruction. The religious instruction is to be\\nso imparted that emphasis shall be laid upon the\\nliving acceptation and the inward appropriation of\\nthe facts of salvation and the Christian duties, and\\nespecial attention be given to the apologetic and\\nethical side. Along with considerable diminution in\\nthe amount taught, especially by cutting out the his-\\ntory of the Church and dogma leading to the New Q. erman\\ntaking sides in religious controversies, the curricula.\\ninstruction, so far as it is based on history, is to be\\nlimited to the occurrences of enduring significance for\\nthe ecclesiastical and religious life. Prof. Russell\\nconcludes his account by saying: I rarely found a\\nschoolboy whose judgment I considered of value in\\nother matters, who was not deeply impressed with\\nthe worth of his religious training. There is much", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0087.jp2"}, "88": {"fulltext": "62 RELIGIOUS INSTRUCTION IN\\ndoubt, much senseless criticism abroad in the land,\\nbut its sources are not to be sought in the schools.\\nOn the contrary, the religion of Protestant Germany,\\nas it is presented in the schools, is one of the most\\npowerful forces for the making of unity in German\\nlife.\\nWe have now before us in briefest outline an\\naccount of the religious instruction of the three\\nThe United foreign countries assigned for consideration.\\nStates. These facts will form a basis for an exami-\\nnation of our own religious instruction of the young\\nas compared with that of other countries.\\nThe leading purposes to be attained by such in-\\nstruction may perhaps be grouped under three heads.\\nFirst, the development of intelligence in\\npurpose of religious matters; second, the inculcation\\ninstruction. of a christian spirit, or permanent attitude\\nof mind; and third, the cultivation of habits of\\nChristian conduct. When we compare religious\\nteaching in our own country with that of Germany\\nand England, with respect to the first head we find\\nthat their system is immeasurably superior to our\\nown. In the first place, in both countries there is\\nmore or less systematic preparation of teachers for\\nthis class of work. In Germany, teachers are per-\\nhaps more carefully prepared for imparting religious\\nAm rica information, than in any of the secular\\ncompared branches. The same thing is true to a\\nnrope, somew h a t i ess extent in Great Britain. In\\nthe next place, they have a regular graded course of\\ninstruction adapted to the mental powers of the\\nchildren, the whole course forming a consecutive", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0088.jp2"}, "89": {"fulltext": "ENGLAND, FRANCE, GERMANY, AND AMERICA. 63\\nand more or less complete survey of the whole field.\\nThen, they devote as much time to this subject as to\\nalmost any branch of secular learning.\\nTurning to our own country we find religious in-\\nstruction entirely excluded from the Day-schools,\\nconsequently narrowed down to thirty or\\nforty minutes of actual teaching per week. American\\nWe find the work in charge of anybody SjJJ^\\nand everybody who is willing to undertake\\nit. The classes are taught by people of all possible\\ngrades of intelligence and of biblical knowledge.\\nAnd finally, we find but slight attempt at adapting\\nthe subject-matter of instruction to the intellectual\\ncapacity of the children, so that it is quite possible\\nfor children to attend Sunday-school from the very\\nearliest years until adult life without acquiring very\\nmuch fundamental knowledge of the Scriptures.\\nInstead, therefore, of a graded course of instruction,\\nwith adequate time for presentation by a trained\\nbody of teachers, we have heterogeneous selections,\\npresented in the main by untrained teachers, and for\\nbut very brief periods once a week. In addition to\\nall this, our system is woefully lacking, in that it fails\\nto reach at all a large part of the children. In\\nGermany and England practically all of the children\\nreceive this thorough-going instruction, but with us\\nonly a part of them receive it for extremely brief\\nperiods per week, and for only such portion of their\\nlives as their inclination, or the inclination and cir-\\ncumstances of the parents, determine. Therefore,\\nfrom the standpoint of the development of religious\\nintelligence, the American system must be pro-", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0089.jp2"}, "90": {"fulltext": "64 RELIGIOUS INSTRUCTION IN\\nnounced the most fragmentary, partial, inefficient,\\nhaphazard system in the world.\\nWhen we come to the second great purpose to\\nbe attained by religious instruction, namely, the\\nAmerica inculcation of a Christian spirit, we have\\nbetter for perhaps not so much cause for regret. I\\nChristian r\\nspirit. think it is the almost uniform testimony of\\nobservers that the Christian attitude of mind is not\\nalways to be measured by the amount of religious\\nknowledge a people may possess. There is such a\\nthing as formalism in religion, so that it is quite\\npossible for a people to possess a high degree of\\nintelligence in such matters with a low degree of\\nactive Christian spirit. It is quite possible for the\\nreligion to remain a thing apart from actual life.\\nThe extent to which the mental attitude toward God\\nfinds its counterpart in the mental attitude toward\\none s fellow-men does not depend primarily on\\nthe amount of religious knowledge one has. It\\ndepends upon the quickening power of God within\\nthe soul, upon breadth of sympathy, upon the\\ndevelopment of the social instincts, upon the inculca-\\ntion of human interests in the heart. Primitive his-\\ntory gives us many illustrations of races who pray\\nto their gods and prey upon their fellow-men. My\\nown observation leads me to think that the influence\\nof religious teaching in America is more potent in\\narousing this human sympathy, this Christian attitude\\nof mind in the community and in the state, than is\\nthe case in any of the countries with which we are\\ncontrasting our own. We are accustomed to think\\nthat religion is a life, rather than a doctrine or a body", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0090.jp2"}, "91": {"fulltext": "ENGLAND, PRANCE, GERMANY, AND AMERICA. 65\\nof knowledge, and it can be a life only to the extent\\nto which the Christian spirit is inculcated in the\\nyouth.\\nAnd finally, with respect to cultivation of the\\nhabits of Christian conduct, I think we need not be\\nashamed of the results in this country, as\\ncompared with those in England, France, Christian\\nor Germany, especially if we take into con- C0IldTlCt\\nsideration the extremely limited agencies that we\\nhave for directly influencing the conduct of the\\nyoung.\\nAs to possible improvements that suggest them-\\nselves from this comparative study, though it is easy\\nto see what were good to be done, it is extremely\\ndifficult to see how it can be done. There T\\nImprove-\\nare, however, a few points that 1 will raise mentssug-\\nfor your consideration. The first is the s estedi\\nquery whether it is not practicable in our American\\nSunday-schools to provide a better and more child-\\nlike presentation of religious knowledge in the earlier\\nclasses of the Sunday-school. The Day-schools\\nhave long since found out that the success of their\\ninstruction depends in large measure upon the selec-\\ntion of the subject-matter and the methods of its\\npresentation in accordance with the psycho-\\nlogical laws of the child s interest and Better\\nP e dagogy\\ngrowth. While it is of course possible to needed,\\npresent in a way almost any portion of the\\nBible to a class of young children, whether from the\\nOld Testament or the New, from the Gospels, the\\nEpistles, from the miracles in the Old Testament or\\nthe parables in the New, from chronology or revela-", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0091.jp2"}, "92": {"fulltext": "66 RELIGIOUS INSTRUCTION IN\\ntion, yet it is evident, to one who looks at the subject\\nfrom the standpoint of the child s capacities and\\ninterests, that much of this matter is introduced at\\ngreat expense, whether we consider the powers of\\nacquisition or the spiritual value of that which is\\nacquired. Would it not be more profitable to confine\\nthe earlier work to the Old Testament stories, such\\nas those of Joseph, Jacob, Abraham, and Daniel; to\\nSuggested such histories, as that of Samuel and to\\nchanges. simple narratives of the life of Christ\\nThese matters are of eternal interest to the child and\\nform a basis for a mastery of scriptural knowledge.\\nAlong with such instruction could appropriately go\\nthe memorizing of the Ten Commandments, of suit-\\nable proverbs, and of portions of Scripture of deep\\nreligious and moral import, expressed in the trans-\\nparent language of the Scriptures.\\nIn the earlier years of such instruction, it ought\\nto be assumed that every child is a child of God\\nthat by virtue of this fact he belongs in the Christian\\nfamily, and that it would be a disaster if, for any\\nreason, he should be considered as excluded from it.\\nThe Sunday-school should be a place for strengthen-\\ning him, especially in his mental attitude toward his\\nplaymates and others with whom he comes in con-\\ntact.\\nAs the period of adolescence approaches, every\\neffort of the religious teachers of the child should be\\nCrucial devoted toward fixing in his mind a per-\\nperiodof manent Christian attitude toward every-\\nthing in the world. The study of primitive\\nraces and of genetic psychology show that this is", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0092.jp2"}, "93": {"fulltext": "ENGLAND, FRANCE, GERMANY, AND AMERICA. 67\\none of the crucial periods in the life of every indi-\\nvidual. Physically, the whole body and nervous\\norganism of the child is in its most plastic and most\\nrapidly growing state. Strong impressions made at\\nthis period are likely to have a lasting effect. It is\\nat this time that we find the birth of the social in-\\nterests. The altruistic feelings begin to arise, a new\\nconsciousness of selfhood, and its importance in the\\nworld dawn upon the child. We find that, in primi-\\ntive races, this is the period for solemn initiation into\\nthe deeper life of the tribe. Boys are often put\\nthrough extremely trying physical ordeals; a loop\\nof flesh, for instance, in the back may be pierced by\\na thong and tied to a revolving pole placed hori-\\nzontally, and the young man be expected to tear\\nhimself loose. It was at the completion of his\\nfourteenth year that the Roman boy assumed the\\ntoga virilis. It has long been the custom of the\\nRoman Catholic and the Lutheran Churches to con-\\nfirm both boys and girls at this period. Especial\\npains is taken at this time to impress upon them the\\nimportance and seriousness, the sanctity and neces-\\nsity of a religious life. It is said that children are\\noften separated from the rest of the family, given\\nlong periods of meditation in which they are admo-\\nnished to think upon their eternal salvation, of death,\\nthe grave, the judgment. They are led to feel and\\nexpress contrition for sinful conduct and feelings.\\nThen, when all these ordeals are safely passed,\\nabsolution is granted, when everything becomes full\\nof light and joy and happiness; the children don\\nnew garments, made especially for this occasion,", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0093.jp2"}, "94": {"fulltext": "6$ RELIGIOUS INSTRUCTION IN\\nmarch in procession and formally enter upon their\\nChurch-membership. These things have a deep\\nimport for the American Protestant Sunday-school.\\nChildren ought not to be allowed to drift on and on,\\nwith the general assumption that they are lost and\\nthe vague hope that some time they will be redeemed\\nbut direct conscious effort should be made to initiate\\nthem into a distinctively religious life. The wisdom\\nof such a process is not founded upon individual\\nopinion, but finds its deep foundation in the history\\nand practices of the race, in the psychical nature of\\nthe adolescent mind and body.\\nWhat should be the quality of the religious in-\\nfluences brought to bear upon the child when he has\\npassed this crucial period Here I am inclined to\\nthink is a matter worthy of our deepest\\nProper in- J r\\nflnences after consideration. The history of Protestant\\na o escence. re \\\\[g[ on sri ows that from the earliest times\\nmuch emphasis has been laid upon purely individual,\\nsubjective states of mind. And this original tendency\\nwas vastly accentuated by religious observances,\\nrecommended and inculcated by Whitefield and\\nWesley. They insisted upon a positive and vigorous\\nsubjective experience, accompanied by equally vigor-\\nous and objective utterance as a necessary condition\\nof salvation. In the older times, if a man had been\\nasked, What is your assurance of salvation he\\nmight perhaps have answered, The welfare of my\\nnation, my community, my family, myself. Accord-\\ning to our thrift, our property, our health, our\\nphysical comfort, our freedom from the pains of war,\\nor the desolation caused by natural forces, in these", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0094.jp2"}, "95": {"fulltext": "ENGLAND, FRANCE, GERMANY, AND AMERICA. 69\\nthings I have a warrant for believing that I stand\\nwithin the favour of the Lord. Those who read\\nthe Book of Job appreciate what this test of divine\\nfavour means. With Whitefield and Wesley, how-\\never, a new test of divine favour is introduced. Not\\nmy outward condition, but my inward state is the\\ncriterion of my eternal welfare. If I have had the\\nnecessary mental experience, if my feelings have\\npassed through a certain crisis, if I have expressed\\nin public my contrition and my joy, then am I certain\\nof my salvation, then can I read my title clear to\\nmansions in the sky. And since that time, Protes-\\ntant denominations have been disposed to emphasize\\nthe necessity of these subjective states, so that the\\nreligious teaching, and the assumptions underlying the\\nteaching and furnishing the basis of its spirit, have\\nbeen the necessity of constant participation in these\\npsychical states, so that we find the emphasis laid\\nupon such things as rest and joy and inward peace\\nupon temptations and prayers upon trials and resig-\\nnation to them upon trust a sense of sin, of atone-\\nment, of love of God and hope of Heaven, of a desire\\nfor strength against the ills of life. We find a\\ndisposition to constant introspection, to a self- testing,\\nto see if we have the feelings, necessary to a public\\nanalysis of how we feel or should feel. Now all of\\nthis, or most of it, it seems to me, is not natural to the\\nheart and mind of youth. What yearning has the\\nactive, restless mind of a boy for rest and inward\\npeace what experience has he of the trials of life or\\nresignation to them how long can he seriously think\\nof death and the grave and the judgment how can", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0095.jp2"}, "96": {"fulltext": "70 RELIGIOUS INSTRUCTION IN\\nhe be expected to have an intense love of God how\\ncan a lad who never fears a physical hurt seriously\\ndwell upon his hope of Heaven How can he have\\nan intense longing for fortitude against a host of ills\\nwhich he never experienced how, in short, can a\\nmind which is by nature intensely objective, con-\\ncrete, synthetic, ever cultivate a deep introspective\\nspirit; how can he be expected to analyze his feel-\\nings, and especially to analyze the feelings which he\\nnever has or which he can have only when he is\\nabnormally trained Such ideas do not belong to\\nyouth; they are forced and unnatural. I confess\\nthat I sometimes look on with little less than wonder\\nwhen I see a young collegian of sixteen to eighteen\\nconducting a prayer-meeting, exhorting his fellows\\nto these subjective experiences, with all the vigour\\nthat a college boy would work up an enthusiasm for\\nan athletic contest. Can one rationally expect a\\nyouth under twenty to enjoy a prayer-meeting\\nWhat has he to pray for in public If he says his\\nprayers when he goes to bed, he is doing as much\\nas can be expected of a youth. I do not know what\\nthe statistics may be as to the personnel of the\\nteachers in our Sunday-schools, but I suspect that\\nmost of them are women, and it may be that this fact\\nis partially responsible for the attempt to inculcate\\nthe states of mind, which are at best those of maturity,\\nif not those that are more common in women than\\nin men.\\nThere was in England a special reason why there\\nshould be a reaction against Puritanism in favour of a\\nmore intense subjective religious life among the", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0096.jp2"}, "97": {"fulltext": "ENGLAND, FRANCE, GERMANY, AND AMERICA. 7 1\\npeople. As Prof. Patten shows in his Development\\nof English Thought, the Puritans had\\n11 i-iii English re-\\nansen largely to suppress the vice that had action favours\\nbecome so common in connection with rural subjective\\nreligious life i\\nand social pleasures of the English people.\\nThese customs had arisen out of their earlier, more\\nprimitive clannish life, their outdoor festivals, their\\nMay-pole dances, and their numerous social gather-\\nings which had degenerated so that they became\\nscenes of debauchery and had to be suppressed. The\\nPuritans succeeded in driving them out of existence\\nthey made the home the sole seat of social pleasures,\\nand in this way deprived the people of a means of\\nsocial expression, to which they had for ages been\\naccustomed. There was naturally, therefore, a great\\nsuppressed longing for the manifestation of this old\\nracial feeling, so that when Whitefield and Wesley\\ndevised a system of religious exercises which would\\nallow the people to come together again, and when\\nmoreover they insisted upon a set of psychical ex-\\nperiences which gave vent to these old disused social\\nfeelings, there was an immediate and wide-spread\\nresponse to the new opportunity. If the people\\ncould not go to May-pole dances and outdoor festi-\\nvals, they could at least go to class-meetings and\\ncamp-meetings; they could meet together again in\\nthe Church and express in new ways their old social\\nfeelings.\\nIt is not to be wondered at either that in the more\\nprimitive stages of our development in this country\\nthose ideas should be warmly welcomed by the people.\\nA rural or pioneer community has but small oppor-", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0097.jp2"}, "98": {"fulltext": "72 RELIGIOUS INSTRUCTION IN\\ntunity for indulging their social natures the young\\nmen work, week in and week out, alone\\nEarly atti-\\ntudeof on the farm, seeing almost nobody, having\\nAmerica. no soc j a j functions to perform, living an\\nisolated life. Under such conditions there would\\nbe a natural receptivity to a set of religious exercises\\nwhich should lend a dramatic social interest to life,\\nas was the case in the ever-recurring religious\\nrevivals. There, on the one hand, the young man,\\nwhose social nature had been starved for the\\nremainder of the year, found an opportunity to look\\non at an exceedingly dramatic performance. He\\nbeheld his neighbours, his friends, and acquaintances\\nat the mourner s bench, alternately groaning with\\ndespair and shouting with victory; he beheld the\\npreacher in an ecstasy of divine rage or joy, the band\\nof singers shouting out their songs of praise and at\\nthe same time he felt that dread possibility that he\\nhimself might at any moment be transformed from a\\nspectator to an actor in the drama. The point I am\\nmaking is that the emphasis upon these psychical\\nexperiences, their public expression and a later\\nrehearsal of these initial experiences, was based upon\\na real need of society first in England as a whole,\\nand later in the primitive, non-social condition of the\\nAmerican people.\\nWhile, on the one hand, I should acknowledge at\\nonce that there was an historic justification for insist-\\ning upon such religious experiences, I do, on the\\nother hand, claim that the need for them has largely\\npassed away, and that a new spiritual attitude should\\nbe maintained in all our religious work. While I", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0098.jp2"}, "99": {"fulltext": "ENGLAND, FRANCE, GERMANY, AND AMERICA. 73\\ndo think that every youth, in the early period of\\nadolescence, should pass through a some- tf ee( if ora\\nwhat analogous experience in his religious new view.\\nfeeling, so that his attitude toward Christian conduct\\nmay be permanently right, yet I think the emphasis\\nfrom this time on ought to be laid, not upon subjective\\nexperience, not upon introspective analysis, not upon\\nthe straining after feelings which are unnatural to\\nyouth, but upon a positive, objective, and more active\\nexpression of religious life, which finds its manifesta-\\ntion in actual work in the community. The plant\\nof Christian character ought to thrive and grow in\\nthe human soul; but in some sense I think it ought\\nto grow just as the intellect grows, not by pulling\\nit up by the roots to see how fast it is growing or\\nhow much it has grown, but by exercise upon those\\nthings that continue its unconscious development.\\nWe push a boy on in his arithmetic and encourage him\\nto try hard examples we rejoice with him when he\\nmasters them we try to awaken his eager interest\\nin science or literature or language, assured that\\nwhile he is doing these things he is growing in in-\\ntellectual strength. We never think, however, of\\ntrying to make him self-conscious, of trying to make\\nhim examine his own mind to see how far he has\\ngone that matter takes care of itself. And so largely\\nin the life of feeling, we want him to feel correctly\\nabout a thousand things, but we never ask him to\\nfeel that he feels. So in the religious growth. I\\ncannot believe that this constant importunity to turn\\nthe mind in upon itself, in order that it may be con-\\nscious of its own processes, of its own states, is any", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0099.jp2"}, "100": {"fulltext": "74 RELIGIOUS INSTRUCTION IN\\nmore wise or needful for actual growth than would\\na similar process be in the intellectual field.\\nThat the problem is a difficult one under existing\\nconditions, I should be the first to grant. Religion\\nitself in England and America has ceased\\nEmphasize\\nman s reia- to be largely subjective. Emphasis is no\\ntiontoms i on cr-er laid upon the saving power of doc-\\nfellow-men. r fc r\\ntrines or beliefs, the individualistic attitude,\\nwhereby a man s chief concern is to save his soul in\\nanother world, is no longer insisted upon; but the\\nattitude of a man in society, his social interests and\\nduties, the welfare of the country, the protection of\\nthe youth from contaminating influences of men, who\\nwould destroy that they themselves may be enriched,\\npure politics, social activity, reciprocity, solidarity\\nof the community in the things that make for\\nrighteousness, for well-being, good conduct, these\\nare the things that are emphasized in the pulpit,\\nthese are the things it seems to me that should be\\nemphasized in the Sunday-schools. If the introspec-\\ntive analysis of states of feeling has been remanded\\nto a secondary position in the Church, there is all the\\nmore need that it should sink into its proper relations\\nin the Sunday-school. Adults may perhaps indulge\\nharmlessly in introspection, if they find pleasure in\\nso doing, but such a custom is contrary to the whole\\ninstinct and nature of youth. If the emphasis upon\\npsychic experience was a natural outlet for the\\npent-up social feelings of a race, as in England, or\\nof primitive communities in pioneer America, so in\\nthe religious training of youth, if we would attain\\nthe highest excellence, we must rely not upon the", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0100.jp2"}, "101": {"fulltext": "ENGLAND, FRANCE, GERMANY, AND AMERICA. 75\\noccasional needs arising from locality, or condition\\nin life, but upon the permanent needs that grow out\\nof the very nature of the youthful mind, should meet\\nHere we shall be responding to universal universal\\nconditions, not to accidental circumstances,\\nfor I firmly believe that religious instruction, like\\nsecular instruction, can reach its highest success only\\nwhen it is in fundamental accord with the nature of\\nthe mind that is to be educated.\\nFinally it may be said that in this country, although\\nwe have done much, we have still more to do. We\\nhave first of all, and perhaps hardest of all, i mpr0 ve Sun-\\nto secure adequate time for religious train- day-school\\nmethods.\\ning. Thirty or forty minutes per week are\\nnot enough to secure the requisite religious intelli-\\ngence. Then we must have in some way a better\\ntrained body of teachers to do the work. We must\\nbe able to rely not upon occasional consecrated\\neffort but to consecration we must add preparation.\\nThen, again, we must attempt to adjust our instruc-\\ntion to the nature of the children s minds and not\\npresent, indiscriminately to tottering age and vigor-\\nous manhood and budding youth and feeble childhood,\\nthe same lesson at the same time. We must too, I\\nthink, take a lesson from modern psychology and\\nancient race experience, and recognise more fully\\nthan we are doing the supreme importance of bring-\\ning the mind into the line of Christian sympathy and\\nChristian conduct at the age of early adolescence. And\\nfinally we must, as I have said, adapt the spirit of our\\ninstruction to the spirit of youth. A mighty work\\nto do, it may be thought, but mightily worth doing!", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0101.jp2"}, "102": {"fulltext": "", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0102.jp2"}, "103": {"fulltext": "IV.\\nTHE CONTENT OF RELIGIOUS IN-\\nSTRUCTION.\\nBy the Very Reverend George Hodges, D.D., Dean of Cam-\\nbridge Divinity School.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0103.jp2"}, "104": {"fulltext": "SYNOPSIS OF LECTURE IV.\\nContent of Religious Instruction determined by its Purpose.\\nCompared with Purposes of Public and Private Schools.\\nAll Religious Instruction in entire Parish has the same end in view.\\nThe Content of Religious Instruction, (a) Character and (6) Church\\nMaterial.\\n(a) Character Material, Catechism and Bible.\\n(b) Church Material, Prayer-book and Church History.\\nThe Distribution of Material found in (I) the Sunday-school, and (II)\\nthe Congregation.\\nThe Sunday-school, in Infant School, Main School, and Bible Classes.\\nThe Congregation, in Confirmation Class, Sunday Services, and\\nMid-week Service.\\n1. The Sunday-school.\\nA. Infant School. Develop (i) Memory by Creed, Lord s\\nPrayer, Decalogue, Hymns and (2) Imagination by\\nBible Stories.\\nB. The Main School. Teach (1) Catechism, (2) Bible,\\nand (3) Prayer-book. (1) Catechism recited and ex-\\nplained. (2) Bible, the Historical Books only. (3)\\nPrayer-book, by actual use in Services. Special Ser-\\nvices, Christmas, Easter, Stereopticon,etc.\\n2. The Congregation.\\n(1) Sunday-morning Services. Use Systematic Courses of\\nSermons. (2) The Confirmation Class. Full Course\\nof Church Doctrine and Practice. (3) The Mid-week\\nServices. Definite Bible Study. (4) The Sunday-\\nevening Services. Use Lecture System, to interest,\\ninstruct, and convict.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0104.jp2"}, "105": {"fulltext": "THE CONTENT OF RELIGIOUS INSTRUC-\\nTION.\\nThe content of religious instruction is determined\\nby the purpose for which the instruction is given and\\nby the persons who are to be instructed.\\nWhat is the purpose of religious instruction\\nWhat is it for We know what the Day-school is\\nfor: its immediate intention is to train and p^^of\\ninform the mind; its ultimate intention, if religious\\n-n 1 i j instruction.\\nit is a rnvate school, is to prepare young\\npersons for society its ultimate intention, if it is a\\nPublic school, is to prepare young people for citizen-\\nship. These intentions are by no means realized in\\nfull by administrators of secular education. The\\n1 Trustees and the Board are sometimes but\\ndimly aware of them. And the school, private and\\npublic, fails accordingly to render its natural and\\nneeded service to the community. But this is the\\ntrue ideal, and towards it an encouraging number of\\neducators are working. The private school is to\\nmake boys into gentlemen, and girls into gentle-\\nwomen, well-mannered, appreciative of what is good\\nin art and letters, and understanding the relation\\nbetween privilege and responsibility. The public\\nschool is to make boys into intelligent voters, and\\n79", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0105.jp2"}, "106": {"fulltext": "80 THE CONTENT OF RELIGIOUS INSTRUCTION.\\ngirls presently into intelligent voters, and thus\\nto assist the state by raising the general level of its\\nlife, cultivating public spirit, making young persons\\nacquainted with the history, the present conditions,\\nand the possibilities of their own country, common-\\nwealth, city, or township, teaching the relation\\nbetween the ballot and the office and the social wel-\\nfare of the people.\\nWhat is the purpose of the Sunday-school It is\\nto do for Christianity and the Church what the\\nprivate and the public schools are meant to do for\\nsociety and the state. It is to make the\\nAim of the J\\nSunday- boys and girls good Christians, sincere\\ndisciples of Jesus Christ, knowing Him,\\nbelieving in Him, loving Him, and obeying Him,\\nshowing their discipleship by the gentleness, the\\nthoughtfulness, the honesty, the purity, and the\\nunselfishness of their lives. And it is to make\\nthe boys and girls good Churchmen, understanding\\nthe Church, its history, its principles, its customs,\\nits blessings, devoted to the Church, making the\\nmost of it for the good of their own individual lives,\\nusing it to help them to do right, and making the\\nmost of it for the good of the community, using the\\nChurch for the general establishment of the Kingdom\\nof Heaven. This is the purpose of the Sunday-school.\\nIt is to train Christians and Churchmen. It is to\\nbuild up character in the Church, with the appliances\\nof the Church.\\nThe same is true of all other systematic religious\\ninstruction in the Parish. It holds in the pulpit as\\nwell as in the schoolroom. The parish priest will", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0106.jp2"}, "107": {"fulltext": "THE CONTENT OF RELIGIOUS INSTRUCTION. 81\\nbe a teacher as well as a preacher. The difference\\nbetween teaching and preaching is partly\\nthat preaching may appeal to the emotions, th a e n s s am a e m\\nwhile teaching appeals to the understanding\\nonly; but chiefly that the preacher tries to bring\\nabout an immediate result, to lead to conviction,\\nresolution, and amendment before the end of the\\nhour, while the teacher uses a more patient process,\\ntakes a longer time and a longer look, endeavours\\nto prepare the learner to listen to the sermon, and\\nto assist the will gradually by informing the mind.\\nBut all the teaching, wherever given, will be for the\\npurpose of training Christians and Churchmen. That\\nis, it will have both an individual and a social inten-\\ntion; an individual intention, to build up Christian\\ncharacter; and a social intention, to make Christian\\ncharacter strong, abiding, and serviceable by the aid\\nof the Church, by bringing the individual into rela-\\ntion with the sacramental influences which make for\\ncharacter, and by bringing him also into relation with\\nthe institutional conditions which will increase his\\nefficiency, as the efficiency of the soldier is increased\\nby keeping step with the regiment.\\nThe content of religious instruction as determined\\nby its purpose will consist, therefore, of two kinds of\\nmaterial: character material and Church 0ontentof\\nmaterial. It is neither wise nor desirable religious\\nto make a sharp distinction between these\\ntwo. It is perhaps true that in the Middle Ages,\\nwhen the social idea prevailed in the Church as it\\ndid in the state, people were made Churchmen with-\\nout being made Christians; the most frequent and", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0107.jp2"}, "108": {"fulltext": "82 THE CONTENT OF RELIGIOUS INSTRUCTION.\\nemphatic teaching of the Church had to do with\\nattendance upon Sacraments and Services, and with\\nthe position and power of the ecclesiastical institution.\\nIt is certainly true that at the present day, in this\\nindividualistic age, people are often made Christians\\nwithout being made Churchmen they have no appre-\\nciation of the privilege of the sacraments, no loyalty\\nto the Church as an institution, and little sense of\\nsocial religious responsibility. What we want is\\nthat they shall be made Christians and Churchmen\\nat the same time, as we want a man to be at the\\nsame time a gentleman and a good citizen. Ac-\\ncordingly, what we call character material is Church\\nmaterial also, and what we call Church material\\nis a contribution to character. The difference is\\nnot so much in the details as in the general tend-\\nency.\\nWhere, then, shall we find our character material\\nWhat ought one to be taught in order to be a\\nCharacter Christian There is excellent authority\\nmaterial. f or saying that one ought to be taught the\\nCreed, the Lord s Prayer, and the Ten Command-\\nments, the Commandments as the moral heritage\\nSubject- of the Old Testament; the Prayer as the\\nmatter. expression of the spirit of the New Testa-\\nment, as illustrating and teaching the Christian\\nattitude towards God and towards man; and the\\nCreed, as the voice of the mind and heart of the\\nChurch. These, then, are in immediate relation to\\nThe Cate- character, because they instruct us How to\\nchism. act fj ow to pray, and How to think.\\nThey are assembled in the Church Catechism. Let", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0108.jp2"}, "109": {"fulltext": "THE CONTENT OE RELIGIOUS INSTRUCTION. 83\\nus, therefore, set down the Church Catechism first\\namong our character materials.\\nThe Catechism, however, is not enough for the\\npurposes of instruction. It lacks the power of per-\\nsonal example. We need to see men, who m\\nr The Bible.\\nhave acted in obedience or in disobedience\\nto the Commandments, that we may perceive how\\nthey fared. We need to see men, who have lived\\nthe life of prayer, and to hear their words of devo-\\ntion. We need to see men, who have thought as the\\nCreed thinks, and to see what sort of men they were,\\nand how they came to think these thoughts, and\\nwhat they meant. Abstract statements, dogmatic\\npronouncements, ethical precepts, are like a library\\nin the dark the truth is there, but we cannot see to\\nread it. A single concrete example is like a match\\nwhich brings light into the darkness and makes\\nthings plain. Where shall we find such examples\\nThey are scattered through all literature, they are to\\nbe found some of them in the daily paper, and\\nthey live on our own street but they are nowhere so\\nclearly seen, with the spiritual meanings so directly\\ntaught, as in the pages of the Bible. Let us add\\nthe Bible, then, to our store of character material.\\nTaking thus the Catechism and the Bible as our\\ntext-books for instruction in character, where shall\\nwe turn for good learning in the matter of church\\nthe Church The Church book is the material.\\nBook of Common Prayer. In order to be an intelli-\\ngent Churchman one must know that book, whence\\nit came, what it is and means, and how it is to be\\nso used as to get the best blessing out of it.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0109.jp2"}, "110": {"fulltext": "84 THE CONTENT OF RELIGIOUS INSTRUCTION.\\nThe Prayer-book, however, like the Catechism\\nlacks the illumination of personality. It does not\\nThe Prayer- ac tms so ser i\u00c2\u00b0 us ty as the Catechism,\\ntook. because it stands in more close and evident\\nrelation to our own personality. It is our own book,\\nand as we use it year by year associations gather\\nabout it, new meanings appear in it interpreted by\\nour own experience, and its words become the words\\nof our own hearts. There is a great difference\\nbetween a treatise on prayer, and the very act of\\nprayer; a great difference between the Command-\\nments quoted in order from the Book of Exodus and\\nthe Commandments followed each by the response,\\nLord, have mercy upon us, and incline our hearts\\nto keep this law a great difference between the\\nexplanation and the realization of the Sacraments.\\nThat is the difference between the Catechism and the\\nPrayer-book. But as we added the Bible to the\\nCatechism in the material for the upbuilding of\\nChristian character, so we need to add Church His-\\ntory to the Prayer-book in our material for the\\nupbuilding of Christian Churchmanship. The History\\nChurch of the Church, if we can read it right, will\\nHistory. teach us the origin, the progress, and the\\nposition of the Church, will make us see how differ-\\nent it is from other associations of Christians, will\\nmake us appreciate it and be intelligently loyal to\\nit; and it will assist us to be good Churchmen by the\\nexamples of the strong men and devout women, who\\nhave lived in the Church s spirit and have derived\\nstrength and devotion from the Church. So that the\\nstudy of Church History is like the study of our own", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0110.jp2"}, "111": {"fulltext": "THE CONTENT OF RELIGIOUS INSTRUCTION 85\\nancestors. It maybe dull enough, and often is: but\\nundertaken aright it will give us a natural and sus-\\ntaining family pride, and will fill our memories with\\nthe words and deeds of those who from their kinship\\noffer us an inspiring example. We are not willing\\nto learn without correction the question of the little\\ngirl who said, Mamma, whom are we degenerated\\nfrom We would rather be in the mind of the\\nman who turned his back on his temptations, and\\nfrom being a common tramp became a decent citizen,\\nbecause he remembered that one of his progenitors\\nhad been a commanding officer in the W T ar of Inde-\\npendence. The history of the Church is somewhat\\nmore difficult to study than the other subjects of\\nreligious knowledge, because there is no one satisfac-\\ntory book which contains it. It is hardly possible\\nto make much use of it, for that reason, in the\\nSunday-school. But it ought to be taught, and\\ntaught with regularity and system, in every parish.\\nIt cannot be omitted from the content of religious\\ninstruction.\\nHere, then, we have our material character\\nmaterial in the Catechism and in the Bible, Church\\nmaterial in the Prayer-book and in Church history.\\nThe distribution of this material, the order of\\nteaching, the use which shall be made of the content\\nthus determined for us by the purpose for j)i str ibution\\nwhich the instruction is given, must be of the _\\ndecided by considering the persons who are\\nto be instructed. They are found in two com-\\npanies: in the Sunday-school and in the Congrega-\\ntion. The Sunday-school is divided into three", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0111.jp2"}, "112": {"fulltext": "86 THE CONTENT OF RELIGIOUS INSTRUCTION.\\nsections: the Infant School, the Main School, and\\nthe Bible Class. The Congregation meets for\\nsystematic teaching upon three occasions: at the\\nConfirmation Class, at the Mid-week Service, and at\\nthe Sunday-evening Service.\\nWhat shall be taught in the Infant School These\\nlittle children cannot read, and they cannot follow\\nInfant a l\u00c2\u00b0 n train of reasoning, but they bring\\nSchool. to their lessons two inestimable qualities,\\nwhich many of them will never have again in a like\\ndegree: one is memory, the other is imagination.\\nWe will make use, then, of their memory. We\\nwill try to store it with that which is worth remem-\\n__ bering. Here, however, we are at once\\nThepeda-\\ngogicsof confronted with the question which the\\nmemorizing, p ec j a g g ues have debated and have for the\\nmost part decided: Should children be taught to\\nmemorize what they do not understand The peda-\\ngogues say, No. The catechetical method, so\\nfar as it consists in fixed questions and invariable\\nanswers, has no respectable position now, except in\\nSunday-school. It must be confessed that the\\nmemorizing of the Church Catechism, as that exer-\\ncise has sometimes been conducted, is not to edifica-\\ntion. It has made the children hate the Catechism\\nand its results have been generally discouraging.\\nOne of the classic instances is My duty towards\\nmy neighbour as it was written out by a small\\nchild after it had been taught in an English Sunday-\\nschool\\nMy dooty tords my nabers to love him as\\nmyself, and to do to all men as I woud they shall", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0112.jp2"}, "113": {"fulltext": "THE CONTENT OF RELIGIOUS INSTRUCTION. 87\\ndo and to me, to love, onner and suke my father\\nand mother and bay the Queen and all that are pet\\nin a forty under her, to smit myself to all\\nIllustration\\nmy goones teachers spartial pastures and f wrong\\nmasters, who oughten myself lordly and memoriter\\nwork.\\nevery to all my betters, to hut nobody\\nby would nor deed, to be trew and jest in all my\\ndealins, to beer no malis nor atred in your arts, to\\nkep my ands from pecking and steel my turn from\\nevil speak and lawing and slanders, not to civit and\\ndesar other mans good, but to learn labor trewly\\nto get my own leaving and to do my duty in that\\nstate if life and to each it hes please God to call\\nmen.\\nNevertheless, it is both profitable and necessary\\nthat the memory should sometimes outrun the perfect\\nunderstanding. When the memory gets altogether\\nout of sight of the understanding, things are amiss\\nindeed. But that need not happen. It is true of\\nevery one of us that there are sentences in\\n1 r 1 Memory may\\nour memory words 01 prayer and praise, outran fall\\nverses of high poetry, utterances of saints understand-\\nand wise men which our understanding\\nhas not even yet fully overtaken. We do not even\\nyet know what they mean. But the day will come\\nwhen our experience shall teach us, and in that\\nday the remembered word shall be an interpreter\\nand a counsellor. We want to put such words into\\nthe memories even of little children. They cannot\\nunderstand the Creed, nor the Ten Commandments,\\nnor even the Lord s Prayer; but they can under-\\nstand something about them. And that is all that", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0113.jp2"}, "114": {"fulltext": "88 THE CONTENT OF RELIGIOUS INSTRUCTION.\\ncan be said of us. Let us then bring those great\\nwords into the Infant School, teach them with such\\niteration that the children can never forget them,\\nand tell them what they mean just so far as we can\\nmake it plain and they can see it.\\nIt is a good plan to make the Creed, the Lord s\\nPrayer, and the Ten Commandments a part of the\\nregular opening service of the Infant School, and to\\nfollow the recitation by a lesson every Sunday in\\nsome simple text-book which takes them up in order,\\nv/ord by word. To these stores for the memory,\\nmay well be added words of hymns, and fitting texts\\nof Scripture the Scripture texts being preferably\\ntaught alphabetically A soft answer turneth away\\nwrath Be merciful, Be patient.\\nThe imagination of the child will be appealed to\\nin the instruction given in the Bible. The best way\\nT to teach the Bible in the Infant School is\\nImagination\\nin the Infant to tell Bible stories. I would begin with\\nAdam and go straight through to the last\\nchapter of the Revelation of St. John. It is neces-\\nsary that this be done systematically and graphically:\\nsystematically, in that the order of the stories be laid\\nout at the beginning of the year, and followed Sunday\\nafter Sunday; graphically, in that the stories be\\nbrought as close as possible to contemporary life,\\nand the heroes and heroines be made real. The\\ncontent of this instruction will need re-translation to\\nadapt it to the understanding of small children.\\nPharoah in his dream will see cows instead of\\nkine, and the Prodigal Son will dispute his dinner\\nwith pigs instead of swine. The men will obey", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0114.jp2"}, "115": {"fulltext": "THE CONTENT OF RELIGIOUS INSTRUCTION. 89\\nthe command which Michael Angelo gave to\\nDonatello s St. George; they will march. The\\nbattle of the lamps and trumpets, for example the\\nchildren will stand as breathless spectators of that\\nsplendid fight. They will look out through the dark,\\nand see the dim outlines of the tents of the Midian-\\nites. They will watch the army of Gideon, as they\\nhide behind the trees to light their lanterns. They\\nwill see them creeping silently over towards the\\nsleeping camp, every man a sharp sword in his belt,\\nin his left hand a lantern hidden in a pitcher, in his\\nright a trumpet. Suddenly the word is given, crash\\ngo three hundred stout trumpets against three hundred\\nbreaking pitchers, and the lights shine out, and the\\ntrumpets make a noise like that of forty nights-\\nbefore-the- Fourth in one, and every brave\\nIsraelite shouts with all his might, The sword of the\\nLord and of Gideon! And then the wild panic,\\nand the flight, with Gideon hot after them.\\nLet us then set down as the content of religious\\ninstruction in the Infant School, the Creed, the\\nLord s Prayer, and the Ten Commandments, with\\nthe words of hymns and Scripture texts storing the\\nmemory; and stories from the Bible, stirring the\\nimagination.\\nIn the Main School, instruction will naturally be\\ngiven in the Catechism, the Bible, and the Th e Main\\nPrayer-book. School.\\nIt is well, in the Main School as in the Infant\\nSchool, to make the catechetical instruction a part\\nof the Opening Service. It may take the place of\\nthat which in liturgical language we call the", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0115.jp2"}, "116": {"fulltext": "90 THE CONTENT OF RELIGIOUS INSTRUCTION.\\nlesson. It does not seem advisable the time\\nbeing so brief to read at the service the portion of\\nScripture which is presently to be studied. That\\nhas a space of its own. Take a Catechism lesson\\ninstead. There are two purposes which this lesson\\nis to attain it is meant to impress the exact words\\nof the entire Catechism upon the minds of the\\nchildren, and it is intended also to bring as much as\\npossible of its meaning into their hearts. The\\nCatechism falls naturally into five divisions: the\\nCovenant, the Creed, the Commandments, the Lord s\\nPrayer, and the Sacraments. If one of these after\\nanother is recited by the school in concert every\\nSunday, that will take the scholars through the\\nCatechism ten times a year; and without seriously\\nwearying them. Let this recitation be followed by\\na five-minute explanation (never longer) of a single\\nphrase, in order, each Sunday a fiftieth part of the\\nwhole. Thus the Catechism will be gone over with\\ninterpretation once in the course of a year.\\nAs for the Bible, the historical books lend them-\\nselves most naturally to the purposes of Main School\\ninstruction. They are interesting, and abundantly\\nBible use, Ms- su ggestive, and they teach truth in the most\\ntorical books convincing way, by example. It is neces-\\non y, ere. sarV) however, to bring all the Bible books,\\nat least by allusion, into the content of instruction,\\neven in the Main School. The children ought to\\nbe taught not only the content, but the contents of\\nHoly Scripture; I mean the names of all the books\\nin their succession, so that they may be able to find\\ntheir way about among them. Whatever the system", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0116.jp2"}, "117": {"fulltext": "THE CONTENT OF RELIGIOUS INSTRUCTION. 91\\nof lessons, the Bible ought to be so taught, that every\\nscholar shall know what Joseph did in Egypt, and\\nJoshua in Canaan, what Amos wrote about in his\\nprophecy, and St. Paul in his epistle to the Galatians,\\nand the great successive words and deeds of the\\nMinistry of Christ.\\nThis may be attained by taking for one year the\\nhistory from Genesis to Ruth the era of the origin\\nand establishment of the Old Testament people and\\nfor the next year the history from I. Samuel to\\nEsther the era of the Old Testament Kingdom,\\nunited, divided, destroyed, and restored; and for\\nthe third year one of the Gospels and for the fourth\\nthe Acts of the Apostles with a fifth year given to\\nthe Books of the Bible, in their order, having the\\nscholars read a brief characteristic passage of each\\nbook and giving them a brief analysis of each book,\\nwhich will sufficiently answer the question, What is\\nit about\\nTaking thus the historical books for the chief con-\\ntent of instruction in the Main School, the remainder\\nof the Bible poetry, prophecy, and epistles may\\nbe assigned to the Bible Class, to be Leave\\nstudied a book at a time carefully and Poetry,\\nthoroughly. The Main School lessons Epistles to\\nmay be adjusted to some one of the many Bible Classes,\\nexcellent systems, whose rival attractions perplex\\nthe rector and the teacher; or they may be arranged,\\nas I have just suggested, by the rector himself, fitting\\nthem to his own teachers and his own school. The\\nBible Class lessons, almost of necessity, will be\\nchosen for the individual class. While there is an", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0117.jp2"}, "118": {"fulltext": "92 THE CONTENT OF RELIGIOUS INSTRUCTION.\\nideal advantage in having the entire body of Bible\\nstudents intent upon the same lesson, and studying\\nit, old and young together, around the evening lamp\\non Saturday night, this ideal is now so rarely realized\\nthat it is perhaps better to frankly abandon it, arid\\nminister to the harmless, natural pride of young\\npersons of sixteen years of age and over by giving\\nthem lessons which are quite different from those\\nstudied by the youngsters. Let us take, for example,\\nfor six months the Book of Psalms and for the next\\nsix months, the Epistles to the Corinthians let us\\nspend a year in the Book of Daniel and the\\nRevelation of St. John let us study Isaiah for\\ntwelve months and the minor prophets, one each\\nmonth. Once in four or five years, the Bible\\nClassmay profitably be turned into a Prayer-book\\nClass, taking the book from the title-page to the\\nArticles.\\nIn the Main School, the Prayer-book is best\\ntaught, in my judgment, by actual use of it in the\\nPrayer-book Service. It is intended partly for purposes\\nby actual of worship, and partly for purposes of in-\\nstruction. It gives us helpful forms of\\npraise and petition, and it appoints us Holy Seasons\\nwhereby certain great truths, on which our praises\\nand petitions rest, are called to our remembrance.\\nWhat we want is that these forms and seasons shall\\nbecome a part of the lives of the children. The\\nforms may be taught by the ordinary services of\\nthe school, and the seasons by certain special\\nservices, designed to emphasize and illustrate\\nthem.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0118.jp2"}, "119": {"fulltext": "THE CONTENT OF RELIGIOUS INSTRUCTION. 93\\nThe ordinary Service of the Sunday-school becomes\\nnot only an act of worship but a means of profitable\\ninstruction partly by the use of the Book of The School\\nCommon Prayer in that Service, allowing Service.\\nno service-card or leaflet to take its place and partly\\nby so arranging the Service that in the following of\\nit every scholar shall learn to find the places.\\nThis may be accomplished by the use of some such\\nservice as this\\n1 Hymn or hymns.\\n2. The Lord s Prayer, and versicles.\\n3. One psalm, or a part of a psalm, from the\\npsalter for the day.\\n4. The lesson, from the Catechism.\\n5. A canticle, sometimes from Morning Prayer,\\nsometimes from Evening Prayer.\\n6. The Creed, and versicles.\\n7. The collect for the day, and prayer.\\n8. Hymn.\\nThis is not so much of a Service as to appear to\\nmake the Sunday-school a substitute for the Church.\\nAt the same time, it is enough to give the children\\nthat familiarity with the book, which will prepare\\nthem to take an intelligent and devout part in the\\nChurch service.\\nIt is helpful, also, as a matter of instruction and\\nreminder, to have the Sacrament of Baptism adminis-\\ntered in the presence of the school, several times a\\nyear, and to have the children follow the service in\\ntheir books.\\nSpecial Services marking the seasons of Christmas\\nand Easter are held in all Sunday-schools but the", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0119.jp2"}, "120": {"fulltext": "94 THE CONTENT OF RELIGIOUS INSTRUCTION.\\nnumber of days thus brought happily to the attention\\nSpecial \u00c2\u00b0f tne children may easily be extended.\\nServices. gy the use of the stereopticon, picture\\nservices may be held on the evenings of Epiphany,\\nGood Friday, and Ascension Day. The service\\nmay begin with hymns and prayers, and then the\\nappropriate pictures may follow as the Gospel story\\nis re-told. Thus on the evening of the Epiphany,\\nthe pictures may begin with the Annunciation and\\ngo on to our Lord s visit to the Temple, when He was\\ntwelve years old. On the evening of Good Friday,\\nthe pictures may begin with the Triumphal Entry\\ninto Jerusalem and proceed through all the days of\\nthe Holy Week to Easter. On the evening of\\nAscension Day, the pictures may illustrate the\\nmiracles and parables and other events of our Lord s\\nMinistry. Such a service is not a difficult nor an\\nexpensive matter. The rent of fifty pictures with a\\nlantern and screen and the attendance of a man to\\noperate them will not cost more than fifteen dollars.\\nThe pictures are the most beautiful in the world,\\nthe great paintings which men whom God has inspired\\nhave made for the Church, the treasures of galleries\\nand cathedrals, the masterpieces of Raphael and\\nAngelo and Da Vinci here they are assembled in\\nany parish church for the delight and instruction of\\nlittle children. The impressive effect of such services\\nis very great; the children recognise and understand\\nand appreciate and remember. The great Christian\\nDays shine with a new light.\\nThe content of religious instruction in the Parish\\nwill be determined by the Sunday-school it will also", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0120.jp2"}, "121": {"fulltext": "THE CONTENT OF RELIGIOUS INSTRUCTION. 95\\nbe determined by the Congregation. In every\\nparish, the Sunday-school is systematically i nstruction\\ninstructed. The work may not be done of the Con-\\nvery wisely nor very well, but in some gresa lon\\nmanner it is done, and what I have been saying has\\ntravelled over roads familiar to you all. It is not\\nenough, however, to instruct the Sunday-school,\\nthere is imperative need of the systematic instruction\\nof the Congregation.\\nThe Congregation is of course instructed it is\\nto be hoped in every parish every Sunday, in the\\nsermon. But the most admiring parishioner can\\nhardly say, in many parishes, that the instruction\\nthus given is systematic. Systematic instruction\\nimplies a reasonable and progressive and visible\\npurpose, adding precept to precept, like Generally\\nthe building of a house, for the accomplish- tematic.\\nment of a certain action or conviction or the acquire-\\nment of a certain knowledge. It means that the ser-\\nmon which is preached on Sunday has a logical as\\nwell as a chronological relation to the sermon which\\nwas preached a week ago. And that is a condition\\nwhich is not realized of a Sunday morning in two\\npulpits out of fifty in all Christendom. On the Sun-\\nday before last, the preacher talked about loaves and\\nfishes last Sunday, his theme was the Day of Judg-\\nment; and here he comes with a sermon on the\\ndoctrine of Inspiration. This is a rather haphazard\\nfashion of dealing with so serious a matter as religion,\\nand its results are plainly seen in an imperfectly in-\\nstructed laity.\\nThe people need systematic instruction but they", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0121.jp2"}, "122": {"fulltext": "96 THE CONTENT OF RELIGIOUS INSTRUCTION.\\ndo not need it any more than the parson needs to\\ngive it. For his own sake, as well as for their sake,\\npreaching ought to be supplemented by teaching.\\nFor the life of the minister is one of continual dis-\\ntraction and interruption, whereby actual study is\\nmade very difficult. To this is added the perplexity,\\nwhich arises from the many-sided character of the\\nlife which the minister lives. There are twenty\\nways in which he may spend his day: how shall he\\nchoose The result of this interruption and per-\\nplexity is that in a good many cases the\\nClergy need minister lets his reading go. He ceases\\nsystematic to be a student. He knows that there\\nteaching.\\nare great books being written, which trans-\\nlate the truths of the ages into the language of\\nour own time, but he knows nothing about them,\\nexcept what he chances to read in a Review. As\\nfor the masters of theology and the facts of history,\\nhe has, as he thinks, no time for them. Happy is\\nhe, if he continues to read even his Bible to any pur-\\npose. The chances are that he reads more in the\\nBible in the course of the services on Sunday, than\\nhe read during the whole previous week put together.\\nIt is inevitable that the ministry of such a pastor\\nand preacher should suffer. He cannot preach well\\nunless he himself is preached to and he must find\\nhis sermons in books. Under these circumstances,\\nthe conscientious minister will apply the goad of\\nnecessity. He will compel himself to read. This\\nhe will do by improving three natural occasions for\\nsuch compulsion the Confirmation Class, the Mid-\\nweek Service, and the Sunday-evening Service. He", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0122.jp2"}, "123": {"fulltext": "THE CONTENT OF RELIGIOUS INSTRUCTION. 97\\nwill decide upon such subjects for these occasions, as\\nwill make it absolutely necessary for him to study in\\norder to speak upon them; and he will make his\\ndecision so public and irrevocable, by announcement\\nfrom the chancel and in type, that neither indolence\\nnor interruption shall be able to effect his escape.\\nUnder these circumstances, for the good alike of\\nminister and people, what shall be the content of\\ninstruction in the Confirmation Class\\nThe Confirmation Class, it is plain, is ma tion\\nmeant not merely to prepare young persons Class\\nfor Confirmation, but to make them intelligent citi-\\nzens of the Kingdom of Heaven. The intention of\\nthe instruction, then, will be to set forth for their\\nlearning the great outlines of Religion the things\\nwhich one should believe and do in order to be a\\ngood Christian. This must be done simply and\\nbriefly; for the hearers are young and the time is\\nshort. How it may be done best, everybody must\\ndecide for himself; every minister must make his\\nown plan. The essential thing is that there be a\\nplan, that it be a large one, which shall make a\\nconsiderable demand upon both teacher and taught,\\nand that it be announced and maintained.\\nSuch a plan, however made, will have a certain\\ninvariable content. The order and the treatment\\nwill differ, but the things to be taught will be about\\nthe same everywhere. Every pastor will\\nteach his people who are preparing for Content of\\nr^ r i Confirmation\\nConfirmation what Confirmation is, what is lectures.\\nimplied in the Commandments, what the\\nCreed means, what is intended in the Creed by the", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0123.jp2"}, "124": {"fulltext": "98 THE CONTENT OF RELIGIOUS INSTRUCTION.\\nphrase the holy Catholic Church, how to pray,\\nand how to come aright to the Sacrament of the\\nLord s Supper. Setting down these matters, then,\\nin order, and making six lectures out of them, or\\ntwelve, if the conditions permit, by subdivision,\\nwe have such an exhibit of the content of Confirma-\\ntion instruction as this:\\nFirst lecture\\n1. Baptism.\\n2. Confirmation.\\nSecond lecture:\\ni Character.\\n2. Commandments.\\nThird lecture:\\ni. The Creed (general).\\n2. The Creed (particular).\\nFourth lecture:\\ni. The Church.\\n2. The Churchman.\\nFifth lecture:\\n1. The Lord s Prayer.\\n2. The Prayer-book.\\nSixth lecture:\\nI The Holy Communion.\\ni 2. The Communion Service.\\nThe Mid-week Service is the young minister s\\nexperiment station. Here he tries his various\\nschemes upon the saints, and finds out whether they", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0124.jp2"}, "125": {"fulltext": "THE CONTENT OF RELIGIOUS INSTRUCTION. 99\\nwill work. The saints will not mind it; they\\ncome to church in the middle of the week because\\nthey are good Christians, and the young\\nminister s failures will not drive them away, week Ser-\\nWhen, by some happy fortune, the experi- Ylce\\nment succeeds, some other persons will be added to\\nthe little company. And in the mean time, whether\\nanybody else gets anything out of it or not, the\\nyoung minister gets much. It is likely that after an\\nextended series of experiments, he will settle down\\nto a regular instruction in Holy Scripture from which\\nhe will not lightly depart. He will make the Mid-\\nweek Service his goad of necessity for the definite\\nand genuine study of the Bible.\\nHe may so arrange the lessons as to go along with\\nthe Sunday-school, thus attracting the teachers;\\ntaking the History of the Jewish Church, with\\nStanley; and the Life of our Lord, with Edersheim;\\nand the Apostolic Church, with Farrar; and the\\nMessages of the Books, with Professor Sanders and\\nProfessor Kent. Or he may take certain great\\nbooks, and read them to his people, with comment;\\nas Isaiah, interpreted by George Adam Smith. Or\\nhe may take the Biography of the Bible, and draw\\nout the lessons taught by the lives of its men and\\nwomen or the Geography of the Bible, for the sake\\nof making the events and the people more distinct\\nand alive against the background.\\nIt is plain that such a course of study, persevered\\nin, will enrich both the preacher and his people. It\\nwill illuminate the lessons which are read in Church,\\nso that the hearer and the reader shall find a message\\nLofC.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0125.jp2"}, "126": {"fulltext": "loo THE CONTENT OF RELIGIOUS INSTRUCTION.\\nfrom God in much which seems at present to mean\\nnothing. It will give suggestions for new sermons,\\nand give the congregation a new understanding and a\\nnew interest. It will make the Bible a new book, and\\nbless the parish which comes thus into possession of it.\\nThere remains a third occasion, which the minister\\nmay employ, if he will, for the shaping of his own\\nstudy and for the systematic instruction of\\nThe Sunday- J _, _\\nevening the people. That is the Sunday-evening\\nService. Service. The Sunday-evening Service is\\nthe parson s perplexity. What shall he do with it\\nHe may do either one of two things he may preach\\nthe gospel in the old way, with a text and a written\\nsermon or he may preach the gospel in a new way,\\nwithout a text, and with a lecture in the place of a\\nsermon. If he chooses to abide in the old way, he\\nwill have a small congregation of exceedingly\\nrespectable people, most of whom know more about\\nthe Christian religion than he does and his sermon\\nwill be either an old one or a rather poor new one:\\nfor it is not in human nature to go on week after\\nweek writing two good sermons. To write even\\none good one is for most of us a tremendous under-\\ntaking, and we miss the mark a good many times\\nbut two good ones is out of our reach altogether.\\nSuppose that the preacher stops trying to do that.\\nSuppose that at his second Sunday Service he gives\\nup his paper and his text, and speaks in-\\nSystematic formally, following a line of topics which\\nplan he has announced to the congregation.\\nHis first purpose is interest: he wants\\nto get a congregation. His second purpose is in-", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0126.jp2"}, "127": {"fulltext": "THE CONTENT OF RELIGIOUS INSTRUCTION- ioi\\nstruction: he would teach himself and them. His\\nthird purpose is conviction: he would bring his\\nhearers close to the spirit and power of Jesus Christ.\\nNot one of these three purposes can be omitted, but\\nthey will stand thus in the order of impression. The\\ncongregation will come, because what the preacher\\nsays interests them they will come, because what is\\nsaid instructs them and they will speedily discover\\nthat the interest is not for its own sake, and the in-\\nstruction is not for its own sake, but that throughout\\nthe preacher speaks, no matter what his subject be,\\nas a man of God, having for his supreme endeavour\\nthe bringing of the lives of men into the obedience\\nand love of God.\\nSuppose that in this spirit there be given every\\nyear a course of instruction in the History of the\\nChurch, a series of six or eight lectures, perhaps in\\nLent, taking era after era, year by year. Thus\\ni. The First Six Centuries.\\nThe Middle Ages.\\nThe Reformation on the Continent.\\n14. The Reformation in England. A suggested\\n5. The Puritan Revolution. course\\n6. The Evangelical Revival.\\n7. The Oxford Movement.\\n8. The Church in America.\\nIt is a history as full of God as the Old Testament,\\nhose saints are as high examples as the patriarchs,\\nwhose preachers are as eloquent as the prophets, and\\nin whose mighty movement the arm of the Lord is\\nmade as plain, as in any era of the ancient people.\\nIt ought to be made available for doctrine, for", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0127.jp2"}, "128": {"fulltext": "102 THE CONTENT OF RELIGIOUS INSTRUCTION.\\nreproof, for correction, for instruction in righteous-\\nness.\\nThere is no end to the content of religious instruc-\\ntion, profitable to the Sunday-evening congregation.\\nThe preacher may occupy all the chairs of the\\ntheological school in turn. He may be professor of\\nliturgies, of Biblical literature, of Biblical theology,\\nof systematic divinity, of ethics. And the congre-\\ngation will grow, and the preacher will grow.\\nThus in the Sunday-school and in the Congrega-\\ntion, by the Catechism, by the Bible, by the Prayer-\\nbook, and by the History of the Church, shall be\\nattained, God helping us, the end for which all the\\nwhole content of religious instruction is intended,\\nthe upbuilding of Christian character, the training of\\nChristian Churchmanship.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0128.jp2"}, "129": {"fulltext": "THE SUNDAY-SCHOOL AND ITS\\nCOURSE OF STUDY.\\nBy the Reverend Pascal Harrower Chairman of the Sun-\\nday-school Commission, Diocese of New York.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0129.jp2"}, "130": {"fulltext": "SYNOPSIS OF LECTURE V.\\nThe principle underlying the present Course of Lectures. Church-\\nschool. Sunday-school.\\nEducation one of the most important subjects.\\nThe object of the Church-school.\\nWhat the school represents in the history of civilization.\\nThe approach to the subject on its historical side.\\nThe child the pivot of society.\\nThe Jewish estimate of childhood.\\nChrist and the child.\\nThe early Church and its ministry to children.\\nThe mutual relations of preaching and teaching.\\nTrumbull s Lectures.\\nMartin Luther.\\nArchbishop Dupanloup.\\nThe ministry of catechizing.\\nPedagogical training the need of the modern Ministry.\\nThe preparation of a Course of Study not a simple matter.\\nQuestions involved in it.\\nChurch- school not exclusively a Bible School.\\nCurriculum a problem to be studied by trained educators.\\nThe Subject-matter, or Lesson Material.\\ni. The Church Catechism.\\nErrors in teaching-method, not in the matter taught.\\n2. The Bible.\\nThe International Series of Sunday-school Lessons.\\nThe Bible crowding out the Catechism.\\nDefects of this and similar schemes.\\nWhat the Bible is and is not.\\nPresident Hadley on Bible Study.\\nIts educational value.\\nThe Bible in American colleges.\\nRecommendations of the U. S. Bureau of Education.\\nMoral value of the literary study of the Bible.\\nThe bearing of these on the Bible in the Church-school.\\nThe method of Jesus.\\n3. Nature-study in the Church -school.\\n4. Sacred Geography.\\n5. History.\\n6. Christian Ethics.\\nThe contemporary Christ.\\nThe first contact of youth with the world.\\nThe responsibility of the Church.\\nConclusion.\\nThe Church must call to her assistance those who have been\\ntrained in matters of Education.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0130.jp2"}, "131": {"fulltext": "THE SUNDAY-SCHOOL AND ITS COURSE\\nOF STUDY.\\nTHE principle underlying this course of lectures is\\nthat the Sunday-school, or rather let us call it, the\\nChurch-school, is an educational institution. Its\\nproblems are educational problems, its work is edu-\\ncational, it deals with minds that lie in the educational\\nor school period of life. What theories we may\\nindulge in as to material and form of lessons, the\\narrangement and details of management, the quali-\\nfications and work of teachers, these are subordinate\\nto the one fact that the Church-school is a School.\\nIt is subject to the same laws as govern school work\\nelsewhere. As these are or are not clearly appre-\\nhended and applied, the school succeeds or fails.\\nThe question of education is one of the most im-\\nportant that can engage our minds. The modern\\nsystem is a very comprehensive one. It\\ncovers a large number of subjects. Apart\\nfrom the actual and available knowledge it gives to\\nfit men for the various duties of their professional and\\nbusiness careers, there is another result that must also\\nfollow from it, before we can call it truly successful,\\nand that is the character it produces. Something\\nfine and strong in character must be the last test of\\n105", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0131.jp2"}, "132": {"fulltext": "io6 THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY.\\neducation. Coming to the particular question of\\nreligious education, so far as that is involved in the\\nSunday-school, it is a question of the deepest interest\\nwhether the methods commonly in use have produced\\nthe result we have a right to expect. It should fit\\nmen for the duties of life. It should ground them\\nfirmly in certain truths, and make these part of their\\nvery character and common knowledge, before they\\ncan become a permanent factor in their lives.\\nNow the only way by which this can be accom-\\nplished is by school training. There are two\\nThe Church Churches, to use a phrase of Principal\\nand the Salmond s, the Church of to-day and the\\nChurch of to-morrow. For the older\\nones, who are bearing the burdens and doing the work\\nof to-day, the Church provides her Sacraments and\\nServices, but for the children, who are the Church\\nof to-morrow, the school must do the main and im-\\nportant work. We are not to overlook the home,\\nand the many other sources of influence in the social\\nenvironment of the child. But it still remains that\\neducation implies careful and regular instruction.\\nThe school, in whatever form it may have existed\\nfrom age to age, however crude its nature, represents\\nthe effort to put the child in possession of himself\\nand in possession of the world about him. It was\\nthere that he became part of the race, and imbibed\\nthe ideas and truths, political or social or religious,\\nthat made his manhood what it was. When we\\nspeak, therefore, of the Church-school, we are not\\nthinking of a haphazard gathering on Sunday morn-\\ning, to read a few verses from the Bible, and join in", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0132.jp2"}, "133": {"fulltext": "THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY- 107\\nthe somewhat confused, yet sacred, duties of the\\nhour. We are really guilty of using a misnomer,\\nwhen we call such a gathering a school. It lacks\\ndefinite and intelligent organization, it follows no\\nclear method of work, its course of study is restricted\\nand lacks both breadth of subject and progressive\\nmovement of truth, and fits nowhere into the natural\\ndevelopment of the child. There can be, therefore,\\nno more important work undertaken by the Church\\nthan to meet this question of religious instruction,\\nand order it upon the best and surest foundation\\npossible.\\nI. First, let us approach our subject on its histori-\\ncal side. We commonly place the origin of the\\nSunday-school some hundred or more years _.\\nback. But in its essential relation to the the Church-\\nchild, it is in reality as ancient as religion.\\nFrom the beginnings of human life, the child has been\\nthe .pivot on which history and institutions and\\nreligion swung. It is important to keep this in mind\\nbecause it determines largely the significance of the\\nSchool in the economy of the Church. If it be\\nsomething irrelevant to the Church, something\\nmerely annexed to it, a rather questionable and per-\\nhaps impertinent intrusion upon its life, then we may\\ndismiss it, with its disorganized mass of ill-trained and\\nmisdirected effort, as something that has no claim\\nupon our respect.\\nOn the contrary, no department of modern Church\\nwork has the authority of a more venerable tradition.\\nWithout dwelling upon ancient Jewish history, we\\nneed go no further than to refer to that profound inter-", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0133.jp2"}, "134": {"fulltext": "108 THE SUNDAY-SCHOOL-ITS COURSE OF STUDY.\\nest in childhood which underlay the whole structure\\nTh J h of Jewish civilization. Coming down to the\\nestimate of age of Jesus, we find that the religious in-\\nstruction of children commanded the most\\nserious interest. Every synagogue had attached to\\nit one of these schools. Later on, in the various\\nprovinces, and wherever Jewish colonies were estab-\\nlished, schoolmasters were appointed, who should\\ntake charge of all boys from six or seven years of\\nage. These schools were one of the most impressive\\nfeatures of their national life. They were regarded\\nas fundamental to the very perpetuation of the race.\\nWe are living in an age, happily, when child-study\\nis coming to the front in all systems of teaching.\\nBut we cannot overlook the fact that the Jewish\\npeople based their whole structure of life upon the\\nchild and his teaching. And this work was also\\nbased upon a love for the child of the deepest and\\nmost beautiful character. Child-life was holy to\\nJewish thought. When our Lord, speaking of chil-\\ndren, said: 4 Their angels do always behold the face\\nof My Father which is in Heaven, He was ex-\\npressing the true Jewish estimate of childhood.\\nAs Christianity passed out on its mission, it carried\\nthis noble estimate of childhood, enriched with the\\nChildhood in P ecunai *ly strong and tender authority of\\nthe Early the Holy Childhood. There are forces\\nstronger than laws. It would have required\\na wrench, more violent than we can easily express,\\nfor the Christian Church to have broken with this old\\nthought of the child. This it is that explains the\\npervading presence of childhood through the New", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0134.jp2"}, "135": {"fulltext": "THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY. 109\\nTestament. Everywhere we meet it. We are never\\nleft long without the sound of the children. They\\nmove ever through the story of the Apostolic Age\\nwith the benediction of the Christ-Child upon them.\\nThe early Church, true to this instinct, went at\\nonce to the childhood of the Empire. She gathered\\nthem, in every possible way, into her schools. One\\nof the charges made by Celsus against Origen was\\nthat Christians carried on their most powerful and\\ninsidious propaganda, through the children whom\\nthey lured into their schools. Origen allowed the\\ncharge, but claimed that the teachings of Christianity\\nwere directly favourable to the child s welfare and\\nwould promote reverence for, and service of, parents.\\nThe early Church made the school the connecting\\nlink between herself and the world. When the\\nEmperor Julian 4 determined to take the control of\\neducation into the hands of the state, he declared\\nthat unless he could arrest the movement of the\\nChurch in the school, the progress and triumph of\\nChristianity were inevitable. In his Yale Lectures\\non the Sunday-school, to which I am here Trumbull s\\nglad to make my deep acknowledgment, TaleLeo-\\nJ r 7 1 tores on tbe\\nDr. Trumbull has carefully traced the his- Sunday-\\ntory and progress of this great educational sc 00\\nwork, a work which only reveals its larger dignity\\nand importance as we come thus into the fuller\\nknowledge of its facts.\\nWe are accustomed to attach special importance\\nto the work of preaching in the propagation of the\\nChristian faith. But while allowing the fullest recog-\\nnition of its value and place in the Church, it remains", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0135.jp2"}, "136": {"fulltext": "no THE SUNDAY-SCHOOL-ITS COURSE OF STUDY.\\ntrue that the woof and web of Christian character and\\nfaith are wrought out during the school\\nand teach- period of life. Ideas cannot become the\\nmg permanent possession of the world, which\\ndo not first enter through the door of childhood.\\nWhen Luther had brought about the Reformation in\\nGermany, he at once saw the necessity of the Church-\\nschool. Young children and scholars are the seed\\nand source of the Church, was the way he echoed\\nthe familiar proverbs of the old Rabbis.\\nBut Luther took St. Paul s position, and claimed\\nthat aptness to teach was a pre-requisite for the work\\nof the ministry. I would, said he,\\nSt Ut p e a r ui. nd that nobod y should be chosen as a\\nminister, if he were not before this a school-\\nmaster. So deeply did he estimate the need of this\\nthat he followed up his work of preaching with the\\npublication of two catechisms which he prepared for\\nthe instruction of children.\\nLet me also call attention to the movement in\\nFrance, within our own century, led by Dupanloup,\\nthe illustrious Archbishop of Orleans. He\\nDupanloup tells us how France had suffered from the\\ncatecMsfs! ea decay of faith in the last century, and how,\\nin his own diocese, he had found the clergy\\nnot only indifferent themselves, but also totally in-\\ncapable of teaching their children. To meet this he\\ninstituted conferences, and began his great pedagogi-\\ncal work of training them in the art of catechizing.\\nThe hope of France lay in the catechism, the school-\\ning of the children, and he cited with eloquent words\\nthe example and work of those great catechists of", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0136.jp2"}, "137": {"fulltext": "THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY, m\\nthe Church who had devoted themselves to the per-\\nsonal instruction of the young: such men as St.\\nCharles Borromeo, who instituted the Confraternity\\nof Christian Teaching in Milan, of the illustrious Jean\\nGerson, Chancellor of the University of Paris, who\\nin his old age held the catechism for children in the\\nChurch of St. Paul at Lyon of Abbe Fenelon and\\nBossuet, and Borderies, Bishop of Versailles, who\\nbegan his work as a catechist of the Church of the\\nMadeleine.\\nThe significance of these facts is most important.\\nIn nothing is the Ministry of the Church so poorly\\nequipped as for this work of religious in-\\nstruction. The function of the preacher is Ministry in\\nimportant, but the function of the teacher tne P resent\\nis of even deeper importance. The Church\\ndoes not prepare her clergy for this work, and yet in\\ntheory she makes them primarily responsible for it.\\nYet nothing would so richly enhance the power of\\nthe Christian pulpit, and deepen the influence of the\\nMinistry, as the thorough training in the art of teach-\\ning to which Luther referred, and which the very\\nconditions of the present age so imperatively demand.\\nUntil this has been done, and the Church grasps the\\nimportance of the pedagogical training of her minis-\\ntry, we cannot expect her to give her children that\\nreligious training, which alone can secure her proper\\ninfluence upon the life of the nation.\\nII. The preparation of a course of study for the\\nChurch-school would at first seem to be a very\\nsimple matter. It depends primarily, of course, upon\\nthe study-material appropriate to such a school. If", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0137.jp2"}, "138": {"fulltext": "H2 THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY.\\nit is first and only a Bible School, then it can admit\\nonly the Bible into its curriculum. Its\\nQuestions lessons will be taken from the Bible, and\\ninvolved in i\\na curriculum, all things will converge upon that text-\\nbook. Even in this case, there must be\\nexercised the highest possible wisdom to arrange\\nand edit the subject-matter of instruction in accord-\\nance with approved educational principles. But the\\nChurch School is something more than a Bible-\\nschool. It is a school of Christian knowledge, and\\nmust gather into its course of study more than the\\ncontent of the Bible. So far as may be, this course\\nmust give to childhood and youth the largest possi-\\nble knowledge of the principles of religion. What\\nreligion is, what it has done lor man, what it proposes\\nto do, all the naturalness and truth of it, how it fits\\ninto the young heart of life, how all its wonderful\\nexperiences lie wrapped up in the soul and mind of\\nthe child, this is what a man should learn in the\\nschool days of his life.\\nNow the arrangement of the subjects involved in\\nsuch a curriculum as this is no slight task. It will\\ncertainly require as careful consideration,\\nCurriculum\\na problem as broad and thorough knowledge of the\\nfor trained child, as are involved in the matter of\\neducators.\\nsecular education. We are not to consider\\nsuch a question already settled by past experience.\\nNothing could more fairly command the attention\\nand study of our wisest educators. And it cannot\\nbe expected that the Church can properly solve this\\nquestion until she has called to her aid those who\\nare qualified experts in matters of education.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0138.jp2"}, "139": {"fulltext": "THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY. 113\\nLet me now ask you to consider the subject-matter\\nof such a religious education as the Church should\\ngive her children. We are not now speaking of the\\narrangement of these subjects in curriculum. That\\nis a matter that must follow the selection of subjects\\nto be taught.\\n1 If we start at the point of view of the Church,\\nas expressed in her Baptismal formula, we shall con-\\nsider the child as from that moment the\\ndeclared member of a divine family. That oatechism.\\nfamily is based upon certain truths. It has\\na certain history in the past, a certain life with its\\ntraditions, its usages and customs and ideals. It is\\na family, with its laws of fellowship, with an im-\\nmemorial faith that has been from age to age wrought\\ninto clearer shape and structure through the experi-\\nences of innumerable souls. The ground of this faith\\nis unchangeable, its perpetuation is assured, because\\nit represents in the last analysis of its principles the\\nessential experience of man as man.\\nThis is the fact that determines the place which\\nthe Church Catechism occupies in the training of the\\nchild. If we read it, with this in mind, we shall find\\nits value unique. It is most guardedly free from the\\nsubtleties of definition. It give us statements of truth\\nin the form of statements of fact. It has a statuesque\\nsimplicity. It sets forth the truths of religion in\\nfigure, so to speak, as things seen and tangible to the\\nsenses, rather than as speculations of the mind.\\nThere have been many grave errors committed in\\nteaching the catechism, and often no doubt the child\\nhas acquired nothing beyond a parrot-like repetition", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0139.jp2"}, "140": {"fulltext": "H4 THE SUNDAY-SCHOOL-ITS COURSE OF STUDY.\\nof words. Yet on the other hand, this result lies\\nrather in the method of teaching than in\\nfeachinp. the matter taught. A certain little lad had\\nbeen taught to define the mystery of the\\nTrinity, and had in vain cudgelled his brain with the\\nstrangely meaningless words. One day in the\\ncountry he was watching the men stowing hay in the\\nbarn-loft. Suddenly he saw three doors opening\\nhere and there into the huge black interior, each\\nseparate, yet each a door opening into the one great\\nstructure. It is needless to say that the boy had\\nsolved to his own satisfaction the doctrine of the\\nTrinity. He had found his own point of view, and\\nthe truth had at last swung into his vision.\\nBishop Brooks once said to the students of Yale\\nUniversity in his Lectures on Preaching that\\nthere was no truth too great and deep for\\nBishop fe r\\nBrooks on them to preach, if they would only preach\\nPreaching. Jt That is the divine art of the teacher\\nalso, the art of getting truth within view of the child,\\nfinding, as Mr. Patterson Du Bois tells us, the point\\nof contact where the child and the truth touch each\\nother. We need not fear to teach Christian doctrine,\\nif we only teach it.\\n2. Again, such a course of study must teach the\\nBible. But let us distinguish carefully between the\\nmm% Bible as a wonderful library, gathered\\nThe Bible. s\\nthrough many centuries, with its epics and\\nhistories, its dramas and poems, its proverbs, idyls,\\nand stories, carrying us onward through the eventful\\nlife of a great race, between this and the Bible as\\na text-book. I would not speak a word in dis-", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0140.jp2"}, "141": {"fulltext": "THE SUNDAY-SCHOOL-ITS COURSE OF STUDY- 115\\nparagement of the very remarkable work, done dur-\\ning the last thirty years in the interest of The Int\\nthe International or Uniform Series of national\\nSunday-school Lessons. He would indeed\\nbe ignorant of the facts, who should deny that that\\nseries of lessons has rendered great service in the\\ncause of religion. It has called attention to the Bible\\nas never before. It has, to use the words of\\nDr. Vincent, whose name commands the reverence\\nof all who would serve the childhood of the Church,\\nit has driven teachers to the study of educational\\nprinciples and examples it has led to general\\nschemes and outlines of Bible study; has increased\\nthe intellectual power of plain men in the Church;\\nhas led young and scholarly men to appreciate the\\nhigher intellectual standards, and has tended to\\nconnect Biblical and scientific study. The one great\\nText-book has thus increased the power, the teach-\\ning power of our Sunday-schools. Such a testimony\\nfrom such a source is not lightly to be dismissed.\\n1 But, and we quote again, it is possible that\\nenthusiasm in such a scheme as the Inter- _ _\u00e2\u0080\u009e n\\nThe Bible\\nnational may have to some extent crowded excluding\\nback some exercises which hitherto found c sm\\nlarge place in the Sunday-school. So much regular\\nBible study may have had this effect. The historical\\nmethod of studying history may have left too little\\ntime for verbal memorizing. The Bible may have\\ntaken the place of the Catechism.\\nIt is sufficiently clear from these words that the\\nThe Modern Sunday-school, pp. 252-3. The Rev. John H.\\nVincent, D.D.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0141.jp2"}, "142": {"fulltext": "Ii6 THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY.\\nmethods of Bible study so commonly followed in\\nSunday-schools during the past generation have not\\nproved altogether wise or successful. The Bible is\\nnot a book to be used in this way. It does not lend\\nitself to the principles of the uniform lesson. Lessons\\nfavourable to the adult student are not necessarily\\nuseful for the child. There is no known law of\\neducation, by which a series of lessons can be selected\\nfrom the Book of Psalms, or the Prophecies of Isaiah\\nor Jeremiah, which can be equally useful in all grades\\nof a Church-school.\\nThe Bible is a vast storehouse of historic and\\nliterary and spiritual wealth. It has something of\\nWhat the that incite variety that meets us in Nature.\\nBihieis. It is pre eminently a book created out of\\nhuman life. It reflects everywhere this life, with its\\nceaseless change, its exhaustless variety of experi-\\nence, its deep undertones of mystery and sorrow,\\nthe tragedies and sins and toils of men, the play and\\ninterplay of souls, the sweep of empires, the rise\\nand growth and fall of nations. Such a Book cannot\\nbe measured off and divided by hard-and-fast rules\\ninto uniform lessons, without two results: first, a\\nfaulty and forced interpretation of its selected\\npassages, and second, a superficial and unworthy\\nconception of the Book as a whole. Yet, on the\\nother hand, we cannot teach religion without the\\nBible, just as we cannot teach music without the\\nworks of the great masters.\\nSpeaking of the value of the Classics in secular\\neducation, President Hadley of Yale University has\\nrecently pointed out the fact that their moral value", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0142.jp2"}, "143": {"fulltext": "THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY. 117\\nlies in the remoteness of the standards which they\\nset before the student. They lift before the A\\nJ President\\nmodern age standards which are not affect- Hadley on\\ned by the shifting ideas and standards of e\\nthe present. The morality which ripens in such a\\nsoil may be fantastic; but it is powerful, it is dis-\\ninterested, and it leads the boys outside of themselves,\\nand nothing in secular education has been found\\nto take the place of this classical background as a\\nmeans of stimulating the growth of such a spirit.\\nAnd then he adds these words: The Bible is in\\nmany ways like the Classics, in possessing this sort\\nof moral influence upon those who study it; and in\\nsome respects, of course, it far exceeds them in the\\nintensity of its workings.\\nNow right here is the point I desire to emphasize,\\nthat such a conception of the Bible recognises its\\nsingular and wonderful value to education Educational\\nas education. It has too generally been value of\\n1 1 ~r\u00c2\u00bb 1 1 1 the Bible,\\nconsidered a Book whose proper use lay\\nin its presenting a certain raw material for the con-\\nstruction of theological systems. Men have claimed\\nfor its widely separated writings an artificial unity,\\nwhich has been the creation of their imagination,\\nrather than the note of its own inner life. The Bible\\nis not to be so treated. It is not a storehouse of\\ntexts, which one uses by means of concordance and\\nreference words to create altogether fantastic systems\\nof belief. Rather, the Bible is so entirely the Book\\nof Religion, that we cannot get its true meaning unless\\nwe study it book by book, and, if I may say so, set\\naside largely the sort of study of it which has been", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0143.jp2"}, "144": {"fulltext": "I iS THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY.\\nso common in the past, and which must prove largely\\ninadequate to the deeper knowledge of it as the Book\\nof Religion. There is a unity in it deeper than\\nthat of separated texts, a unity of spirit and soul,\\nthe unity of a great race, finding through a thou-\\nsand years and more the ever-deepening knowledge\\nof itself and its God.\\nAt this point, allow me to call attention to the\\nsuggestions made by the United States Bureau of\\nUnited States Education, for the study of the Bible in\\nBureau of American colleges. In reviewing the\\ngeneral situation, the report observes that\\nthe history and literature of the Hebrews and the\\nJews may and should be studied as other history and\\nliterature are studied. The peculiar religious element\\nneed not be dealt with, and modern sectarianism is\\nnot found in the Bible. Such a large and influential\\nportion of universal history and literature should not\\nbe ignored or left to chance instruction. The\\nfollowing are some of the suggestions made\\na I. The aim should be some Bible\\nsuggestions\\nfor Bible work in every college in the country, state\\ninstitutions included.\\n2. Bible study should be conducted in the best\\nmodern way, with the use of the best books, and\\nwith the most skilful teachers obtainable. It is im-\\nportant that the colleges understand that modern\\nmethods and radical higher criticism are not synony-\\nmous.\\n3. The college Bible course should be so free\\nfrom avowed and direct devotional aims that the\\nteacher can demand as thorough work as in any", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0144.jp2"}, "145": {"fulltext": "THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY. 119\\ncollege course. Bible study will then take its place\\nas a worthy part of the college curriculum.\\n4. The assignment of the systematic curriculum\\nwork to a trained specialist should not and will not in-\\nterfere with extra-curriculum devotional Bible classes.\\n5. It would seem a natural outcome of the care-\\nful differentiation of devotional study of the Bible\\nfrom the curriculum study, which has been recom-\\nmended above, that an important objection to the\\nrequirement of Bible study from college students dis-\\nappears, viz., that it interferes with the sovereign\\nrights of an American. It seems that a boy reaches\\nthe age of consent earlier in religious matters than\\nin intellectual. Horace s Odes and Greek philosophy,\\nbut not the Psalms or the teaching of Jesus, may be\\nrequired studies for him.\\nOn the other hand, the absence of the strictly\\ndevotional element would for many destroy the chief\\nargument for making Bible study required. It would\\nseem, however, that moral and religious profit from\\nthe study of the Bible does not disappear with the\\ndisappearance of the immediately devotional ele-\\nment; that Bible truth, presented without appeal or\\ninvitation, presented as judicially as possible that\\nthe facts of the Bible, recited as the facts of profane\\nhistory are recited that the ethics of the\\nBible, studied as any other subject is studied Moral value\\nJ J of literary\\n(and no conscientious scruples, however Bible study-\\nabnormally developed, can stand in the\\nway of such treatment) ought to form in the end as\\npotent an influence over thoughtful men and women\\nas could be demanded.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0145.jp2"}, "146": {"fulltext": "120 THE SUNDAY-SCHOOL-ITS COURSE OF STUDY.\\n6. It is a sad commentary on former methods\\nthat the phrase prohibiting teaching which is sec-\\ntarian in religion should be quoted as forbidding\\nBible study. Doubtless the legal difficulties differ\\nin the various states. It may be that the time has\\nnot yet come when it would be fitting to press the\\nclaims of formal Bible study upon certain state\\ninstitutions. Meantime, there is an abundant oppor-\\ntunity, with rare, if any, exceptions, to include\\nHebrew history in ancient history, Biblical master-\\npieces of literature in literary courses, Biblical ethics\\nin general ethics, until, in entire conformity to law,\\nthe students are put in possession of a fair knowledge\\nof Bible facts.\\nThe suggestions are of the greatest value and sig-\\nnificance. They point to a new and deeper use\\nof the Bible in schemes of religious as well\\nSuggestions ___\\nimportant as secular education. We shall use it as\\nto Church- literature a divine and inspired literature,\\nschools.\\nit is true, but still a literature. We shall\\nuse it with such naturalness and freedom, with such\\nintellectual and spiritual earnestness, with such fresh-\\nness of thought and feeling, that it will become to\\nthe childhood of the world a living and human book.\\nWe shall do much to take from it the stamp and\\natmosphere of unreal devotionalism by getting back\\ninto the Book itself.\\nThis was indeed the method of Jesus. You will\\nrecall His mode of dealing with the Pharisees when\\nMethod of He replied to them after this manner:\\nJesus. i You know within your hearts the truth of\\nwhich I speak. But instead of following this inner", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0146.jp2"}, "147": {"fulltext": "THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY. 121\\nvoice you allow a literal and narrow traditionalism\\nto dethrone your reason, your own sense of eternal\\nthings. It is for us to-day to learn this higher\\nmethod, to use it and trust it. The child who is\\ntaught the story of Jonah, for example, in a narrow\\nand unsympathetic spirit may give up his faith with\\nJonah. On the other hand the child who is taught\\nthat the faith of the soul rests on that which lies\\nbehind Jonah, discovers that the prophet to Nineveh\\nwas a man face to face with conscience, and not\\nmerely the hero of what to the growing lad seems\\nan impossible and unreal adventure. True religious\\neducation must put the child in possession of the\\nBible, in such a sense and so far as to make it touch\\nhis life in the simple realities of his growing experi-\\nence. God, Who gave Himself to the boy Samuel,\\nmust through our ministry give Himself to the\\nchildren of our present age.\\n3. Once more, the Church must draw the child\\nclose up to God as revealed in His works. Have\\nwe ever stopped to notice how saturated ilatuie-\\nthe Bible is with nature Why, it begins stud y\u00c2\u00ab\\nin a Garden, and its last chapter sets the Heavenly\\ncity in the midst of trees and meadow-lands, and\\nthrough it flows the river of water of Life clear as\\ncrystal. Everywhere, God touches man through\\nthe earth, this outward life of flower and star and\\nmountain and storm. With this in mind, it is sugges-\\ntive to note how ordinary methods of teaching reli-\\ngion have used nature as a kind of outside illustration\\nand adornment of truth, rather than as something out\\nof whose very life itself flow the truths of the spiritual", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0147.jp2"}, "148": {"fulltext": "122 THE SUNDAY-SCHOOL-ITS COURSE OF STUDY.\\nworld. There is a vast difference between Nature-\\nstudy, as a concrete element in religious teaching,\\nand telling stories about flowers and birds. When\\nT Jesus told men to consider carefully the\\nJesus close J J\\nto the heart lily, how it grows, He was telling them\\nof Nature. they WQuld find in unfolding ife\\nsomething to fill their own life with richer sacredness\\nand power. Not some growth meaningless to their\\nlife, but rather a growth into its own wondrous beauty\\nby the eternal life of God working within it, as it\\nworked in their own souls.\\n4. Without dwelling at too great length on the\\nvarious subjects connected with Religious Instruction,\\nGeography let me briefly suggest some of them in\\nChurch addition. The history of the world is a\\nschool. history of changes in the map of the world.\\nI think we have all been impressed with the general\\nignorance of young people in all questions of Sacred\\nGeography as compared with their knowledge of what\\nmay be termed, for the sake of distinction, Secular\\nGeography. Yet it is unquestionable that no really\\nclear knowledge of the religious history of Christianity\\ncan be had unless it embraces some measure of\\ngeographical knowledge. Why so Because Bibli-\\ncal Geography furnishes a concrete introduction to\\nthe life and teachings of the Bible. It brings the\\npast into close and vital relations with the present.\\nIt should therefore be made a definite department in\\nour Sunday-school curriculum. For this purpose\\nwe need reliable and scientific text-books, with the\\nbest maps available. Geography should be studied\\nprogressively and thoroughly, not impersonally, but", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0148.jp2"}, "149": {"fulltext": "THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY. 123\\nalways from the point of view of its relation to man.\\nIt is not an end in itself, as merely so much knowl-\\nedge, but only an indispensable aid to the full under-\\nstanding of the message of God, revealed through\\nand to mankind.\\n5. Once more, the Church School must make far\\nmore of History than is commonly done. At present\\nthere seems to be no adequate attempt to\\ngive young people such definite knowledge. p ace of\\nThe Christian of to-day is in danger of\\nfinding himself, as it were, suspended in air, with no\\nfirm standing in historic facts. Between the times\\nof the Apostles and our own age there is a vast\\nhistory, of which the average Christian is almost\\nabsolutely ignorant. It may be stated, and, I fear,\\nwithout much danger of question, that with the\\nexception of two or three names and events, even\\nthe scholars in our Bible Classes have very little con-\\nception of those great historic movements that have\\nmade the modern world what it is. Yet the Faith\\nof to-day is rooted in this great corporate life of the\\nworld, and the works of Christ, the Gesta Christi,\\nas the late Charles Brace so happily put it, have filled\\nthe past nineteen centuries with events which are\\nmarvellous in their power to strengthen the hold of\\nChrist upon modern life and thought. It is interest-\\ning and important in this connection to notice that\\nthis conviction of the value of history in _, ,,_\\nJ The Free\\nthe religious instruction of the young has Church\\nled to the preparation in Scotland, under Text books\\nthe editorship of Principal Salmond, of extremely\\nfine Manuals of Church History, written for the Free", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0149.jp2"}, "150": {"fulltext": "124 THE SUNDAY-SCHOOL-ITS COURSE OF STUDY.\\nChurch Sunday-schools, and that the Oxford Church\\nText-books, for a similar use, are now\\nThe Oxford j n course f publication in England. The\\nrange of subjects covered in these manuals\\nis very great, embracing not only history, but re-\\nligious doctrine and worship, and the study of New\\nTestament ethics as applied to modern life.\\n6. It is beyond question important to interpret\\npresent-day life in the terms of Christian truth. The\\nChristian ancient Jewish Church was contemporary\\nEthics. w ith the life of the race at every point.\\nThe singular charm and power of the Bible is that\\nit is vital at every point with the experience of the\\nage, in which its saints and its sinners lived. The\\nsecret of power in Christianity must be the same.\\nChrist must be contemporary with the twentieth cen-\\ntury or He will become an obsolete factor in the\\ngrowing life of humanity. God reveals Himself to-\\nday whether the day be that of Moses or Isaiah, of\\nSt. Paul or Luther, or of Lincoln and Gladstone, of\\nMaurice and Beecher and Newman. God is the God\\nof those now living, even as He was in their own\\nday the God of the dead. Therefore the instruction\\nof our youth must be abreast of the present problems\\nwhich they are to face.\\nTalk with any thoughtful man of business, and he\\nwill tell you that what he needs is to feel the\\nThe business strength of a powerful moral force im-\\nworld. mediately identified with his daily work.\\nHe will confess that his perpetual danger lies in the\\nease with which this present life, with its glamour,\\nits almost brutal frankness, and its insidious yet", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0150.jp2"}, "151": {"fulltext": "THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY- 125\\ntyrannous demands, confronts him. The laws of\\nethics, their ideal statements and standards must\\nenter man s life in its youth.\\nI There comes a time in this period of adolescence,\\nwhen the youth is already passing out to the work of\\nthe world, going- into offices, taking his first\\n1 1 11-1 1 1 First ex-\\nlessons in business, looking through and periences\\nwithin to the inner structure of the business of yontl1,\\nworld. The Church has a right to assume that the\\nboy shall begin to study the moral problems that\\nnow confront him. It is a period when he finds\\nhimself drifting out from the influences of the Church.\\nHe is trying to adjust himself to the world as he sees\\nit, and he feels far more keenly than we often realize\\nthe break between the ideals and the ignorances of\\nchildhood and the first rough disillusioning of early\\nmanhood. The Church must include Ethics in the\\nreligious instruction of her youth, if she would send\\nthem out properly equipped to meet the dangerous\\nsophistries of the world. The boy must carry within\\nhimself a moral antidote to the temptations of his\\nown manhood.\\n7. I have not dwelt upon the important part\\nwhich the Prayer-book and the Christian Year must\\nplay in any scheme of religious education. The Prayer-\\nSome one has said that if the Christian Year, J?\u00c2\u00b0* *f d the\\nChristian\\nwith its cycle of Holy Days and Seasons, Tear,\\nhad been the invention of any one man, he would have\\nestablished his claim upon the perpetual gratitude and\\nveneration of the world. This is none too high an\\nestimate. The Prayer-book is probably the most\\nremarkable Book of Worship Christianity has pro-", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0151.jp2"}, "152": {"fulltext": "126 THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY.\\nduced, and is also its finest statement of faith. These\\nsubjects are to be taught and taught thoroughly.\\nAnd by their use in Worship, by their continual pres-\\nence and influence in daily life, they become imbedded\\nin the memory and affections forever. Their educa-\\ntional value is beyond estimate. They create their\\nown atmosphere, provide their inconceivably rich\\nassociations and traditions, and must be a constituent\\nelement in the educational work of the Church.\\nIII. In conclusion let me go back to the point\\nfrom which we started out: the Church-school is a\\nschool, and must do its work in accordance with the\\nprinciples of education as applied elsewhere. This\\nmust be the position, from which any real advance is\\nto be made. Further, we must bear in mind that,\\nwhatever success the Sunday-school has had in the\\npast, has been gained more in spite of the faulty\\nmethods generally used than in accordance with\\ncorrect methods. The time has come\\nDemand\\nfor new when the wide-spread dissatisfaction with\\nmethods. past metho ds calls for an earnest effort to\\ncorrect them. There are many difficulties in the\\nway of accomplishing this result. But the Church\\ncertainly has upon her side in this great task the\\ninterest, the experience, the costly skill, and rich\\ndevotion, of the leading educators of the age.\\nThis work is one that demands more of expert and\\nhighly trained intelligence, than at present\\nChnrch needs can be found within the Ministry of the\\ncaters. U Church. As in the creation of her cathe-\\ndrals, she calls to her aid those who\\nhave been trained as architects and builders, and in", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0152.jp2"}, "153": {"fulltext": "THE SUNDAY-SCHOOL\u00e2\u0080\u0094 ITS COURSE OF STUDY. 127\\nher worship those, whom God has inspired with\\nthe gifts of music and song; so in the education\\nof her children, the Church may well command the\\nservice of those whose lives have been consecrated\\nto the Ministry of Education, and whose minds have\\nbeen inspired with that gift of God s Spirit, by which\\nthey are called to rightly divide the words of know-\\nledge and truth. Indeed it is by so doing that the\\nChurch will prove herself faithful to that most sacred\\ntrust of guiding the youth of the world into the truth\\nand knowledge of God.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0153.jp2"}, "154": {"fulltext": "", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0154.jp2"}, "155": {"fulltext": "VI.\\nTHE PREPARATION OF THE SUNDAY-\\nSCHOOL TEACHER.\\nBy Dr. Walter L. Hervey, Examiner, New York Board\\nof Education; Former President, Teachers College.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0155.jp2"}, "156": {"fulltext": "SYNOPSIS OF LECTURE VI.\\nPrimary assumptions.\\nThree Problems: (a) Subject-matter, (b) Pupil, (V) Teacher.\\nThe Subject-matter, two ways of treating it.\\nThe Poet s Way.\\nPower of Dramatic Imagination.\\nIts use in the Bible work.\\nIllustrated by S. Peter and S. Paul at Beautiful Gate of\\nTemple.\\nAlso by the Story of Cadmus.\\nApplied to Bible Teaching.\\nThe Philosopher s Way.\\nIllustrations of its use.\\nDanger of Wrong Interpretations illustrated.\\nImportant to find precise meaning of each paragraph.\\nDirections for the Study of any Subject-matter.\\nKnowledge and the Pupil.\\nCatechism compared with Bible.\\nThe Pupil.\\nGeneral Principle in his treatment by teacher.\\nIllustrations of its use.\\nSpecial Rule from General Principle.\\nAdditional Points of Insight needed by teacher.\\nIllustrated by Hamlet and Guildenstern.\\nThe Teacher Himself.\\nExternal and Internal Authority.\\nHelp the Pupil to find the Truth himself.\\nProper Place of the Bible.\\nJesus Christ in the Child-life.\\nGeneral Negations.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0156.jp2"}, "157": {"fulltext": "THE PREPARATION OF THE SUNDAY-\\nSCHOOL TEACHER.\\nIn attacking this problem of the preparation of the\\nSunday-school teacher, I shall assume that the\\nSunday-school teacher, who has read the primary\\nchapters that precede this, understands assumptions.\\npretty clearly what he is preparing for and I shall\\nfurther assume that we are in substantial agreement\\nthat religious teaching is not a matter of form, or of\\nconvention, the teaching of certain things which it\\nwere a shame not to know, and that it is not\\nprimarily a matter of knowledge, but is an affair of\\nlife that religious teaching has to do primarily with\\nthe normal life and growth of spiritual beings, and\\nthat its end and aim is to raise up a generation of\\nwell-nourished and normally growing children who\\nhave keen interests and true tastes, who love and\\nhate aright, and who know what they know in the\\nright way.\\nIn pursuit of this aim it is necessary that Three prob-\\nevery teacher should grapple with three lemstobe\\n11 i i i r i 1 me \u00e2\u0096\u00a0k ne\\nproblems: the problem of the subject- subject-\\nmatter of instruction, the problem of the atter n\\nr The pupil.\\npupils to be instructed, and the problem of in. The\\nhimself and his conception of the truth.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0157.jp2"}, "158": {"fulltext": "*3 2 THE SUNDAY-SCHOOL TEACHER.\\nI. The teacher s mastery of his subject of what\\ndoes it consist What must the teacher have done,\\nI The sub- or e a k e to do, before it can be said of\\njeot-matter. him, He is master of that which he would\\nteach In other words, How must a Sunday-school\\nteacher know his Sunday-school lesson in order to\\nteach it There are two chief ways of\\nJfTeaming. grasping any truth one we may call the\\nway of the poet, and the other the way of\\nthe philosopher. I should say that the teacher must\\nhave both.\\nBy the way of the poet I mean the power to\\ncreate, to put life into persons and things. And I\\nhave in mind that dramatic imagination which\\nenables Kipling to find the soul of an engine or a\\nship; which makes him able to look on the world\\n(a) The through a horse s eyes, talk horse-talk,\\npoet s way, even the horse-slang of the back pasture\\nand make the horse that played polo say My\\nhock is swelled as big as a nose-bag. Ernest\\nSeton-Thompson s stories of Vixen, Rag, and Wahb\\nare in this respect not less truly dramatic than\\nBrowning s Ring and the Book, for in both the\\nauthor identifies himself with the life which he de-\\npicts, and touches the springs of that life.\\nThis dramatic imagination the teacher must have.\\nFor how can the teacher depict so vividly that those\\nPower of w h ear seem a so to see if he have not\\ndramatic the vision himself How can he read\\nwith such expression that the words make\\npictures in the minds of those who listen, unless in\\nhis own mind there lives the image he would create", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0158.jp2"}, "159": {"fulltext": "THE SUNDAY-SCHOOL TEACHER. 133\\nfor another The teacher, like the poet, is a maker\\nhe is a creator it is his office to take material from\\nthe Catechism, from the Bible, from Nature, from\\nhuman experience, that but for him might be with-\\nout form and void, and make it live.\\nIn preparing to teach, or to tell a Bible story,\\ntherefore, the first thing a teacher should do is to\\nput himself into the place of the chief char-\\nacter, and then to put himself into the place t h* Bible.\\nof each of the other characters in turn. He\\nmust think what the past of each has been he must\\nstock his own mind with the memories they must\\nhave had he must think what is their present out-\\nlook on life, and their hopes and fears for the future.\\nLet us take, for example, the story of Peter and\\nJohn s affair with the elders, as told in the early\\nchapters of the Acts of the Apostles. Peter\\nand John had healed a lame man at the g ti p eter an( j\\nBeautiful Gate of the Temple, and had then St John in\\nt, the Temple.\\npreached to the crowds of people that ran\\ntogether unto them in the porch that is called Solo-\\nmon s, greatly wondering and then, as the narra-\\ntive tells, As they spake unto the people, the priests\\nand the captain of the Temple and the Sadducees\\ncame upon them, being sore troubled because they\\ntaught the people, and proclaimed through Jesus the\\nresurrection from the dead. And they laid hands on\\nthem, and put them in ward unto the morrow; for it\\nwas now eventide. But many of them that heard\\nthe word believed and the number of the men came\\nto be about five thousand. And it came to pass on\\nthe morrow, that their rulers and elders and scribes", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0159.jp2"}, "160": {"fulltext": "134 THE SUNDAY-SCHOOL TEACHER.\\nwere gathered together in Jerusalem and Annas the\\nhigh priest was there, and Caiaphas, and John, and\\nAlexander, and as many as were of the kindred of\\nthe high priest. And when they had set them in\\nthe midst they inquired, By what power, or in what\\nname, have ye done this Then follows the\\nstory of Peter s brave and telling reply, and the\\ncomplete discomfiture of the great men who would\\nhave been glad to do away with them, as they had\\nwith their Master some three months before, but that\\nthey feared the people.\\nThe narrative is a very brief and plain one. Those\\nmodern aids to emotion, and devices for depriving\\nmen of the necessity of thinking for themselves, are\\nconspicuous by their absence. There are no head-\\nlines to make you feel, and no editorials to keep you\\nfrom thinking. Nothing is easier than to read the\\nwords of this story, and to miss the points of the\\nsituation. I do not say that boys and girls ought to\\nbe expected to put themselves wholly at the point of\\nview of Peter and John but that they can to some\\nextent, and to a greater extent than they sometimes\\ndo. Their difficulty is not wholly due to the fact\\nthat the passage is set for Sunday reading and study,\\nthough I think it more than likely that its unreality\\nis enhanced by the fact that the passage comes out\\nof the Bible and is read on Sunday. I do not\\nbelieve that Sunday is quite so real as other days, or\\nthe Bible quite so real as other books, though I\\nfirmly believe in fact I know that both can be\\nmade so.\\nThe wise teacher, therefore, in preparing a lesson", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0160.jp2"}, "161": {"fulltext": "THE SUNDAY-SCHOOL TEACHER. 135\\non Peter and John, will not deceive himself. He\\nwill be fully conscious that boys and girls\\nhave, under certain circumstances, a char- gt e\\nacteristic way of dealing with words, a way\\nwhich is not wholly peculiar to boys and girls either.\\nWords, coming through the ear and seeking admis-\\nsion to the mind, they receive with outward sem-\\nblance of hospitality, show them to a back room,\\nremote from the living-room, and keep them there,\\nwith no warmth except that which they may supply\\nto one another, and no food except what they may\\nhave brought with them. When the words are\\nwanted by the teacher they are, or may be, pro-\\nduced, in about the same state of preservation as\\nwhen they were stored. Such words as Annas,\\nCaiaphas, John, and Alexander, in the passage be-\\nfore us, are especially liable to be put into cold\\nstorage in this way; abstract terms also, and anything\\nthat is not understood, or made real, or at least felt.\\nHow shall this sort of burial alive be avoided\\nHow may the teacher make sure that the words of\\nthe story shall be taken into the living-room where\\nthey may make friends with the family and the\\nfavoured guests already there, and become part of\\nthe life of the little community gathered round the\\nhearthstone The answer is The teacher may\\nmake words live for his pupils by first of all making\\nthem live for himself.\\nFor who were Peter and John They were just\\npoor fishermen, and for some time back they had not\\nbeen even fishermen. They spoke in such a way\\nthat educated people could tell at once that they were", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0161.jp2"}, "162": {"fulltext": "136 THE SUNDAY-SCHOOL TEACHER.\\nunlearned and ignorant men. Moreover, it was\\nonly about three months ago that these\\nwords men had fled for their lives for fear of these\\nllve same gentlemen who had seized them and\\nlocked them up the day before. And who were\\nthese gentlemen Why, they were men in authority\\nin the Church, they were among the most important\\nand powerful people in the city. They had had\\npeople put to death before now for disagreeing with\\nthem. The social and official distance between Peter\\nand John and Annas and Caiaphas was as great as if\\ntwo Italian chestnut-venders should be haled before\\nthe presence of His Honour the Mayor, and the\\nCorporation Counsel, and the Controller, and His\\nHonour the Mayor s brother; and the courage dis-\\nplayed by these fishermen in talking right up to\\nthe high priest was certainly not less than might be\\nshown by the poor Italians if, in that dread presence,\\nthey spoke brave words in their defence. For Peter\\ncourageously struck out from the shoulder and\\naccused these men of having crucified Jesus by whose\\npower the miracle of healing was done; and they\\nactually cowed their questioners, so that all they did\\nwas to threaten them if they ever did such a thing\\nagain. And so, when Peter and John said that if it\\ncame to a choice between obeying God and obeying\\nthem, they would easily know which to do, these\\ngreat men could do nothing but impotently threaten\\nthem some more, and let them go.\\nAnd what were the feelings of these people\\nWhat, for example, were the feelings of the man\\nwho had been lame for forty years, and a beggar for", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0162.jp2"}, "163": {"fulltext": "THE SUNDAY-SCHOOL TEACHER. 137\\nalmost as long, as he looked on Peter and John ex-\\npecting an alms, as he heard one of them\\nsay Silver and gold have I none as Put yourself\\nhe heard but such as I have give I thee lac6i\\nas he found that he could walk as he\\nwent to his home and back again to the Temple\\nthe next day, not to beg, but to praise God These\\nfeelings are worth entering into, they can be entered\\ninto, and they should be entered into by the teacher\\npreparing the lesson. So also into the inner life of\\neach of the other actors in the drama in turn the\\nteacher should enter: the group around the high\\npriest, their discomfiture, and their schemes for\\naccomplishing later what they had been baffled in\\nnow and Peter and John with their fearless courage\\nwhen under fire, and their jubilant rejoicing with\\ntheir friends after it was all over. I even think that\\nthe teacher, who wished to establish perfect rapport\\nwith the situation, might imagine and construct the\\naccounts of the affair that might have appeared in\\nthe public prints of the day, assuming that there\\nwere such things as public prints, the account\\nappearing in the official paper of the established\\nChurch, that in the Christian s paper, that in the\\nsecular paper, with titles and headlines as real as\\nlife. He should, in a word, make the story live in\\nhis own mind, not only by transporting himself to\\nantiquity, but also by translating the story into\\nterms of modern life, though there are grave dangers\\nin this, of which I shall speak later on.\\nAnd now, lest by my crude illustration I deter any\\nfrom attempting to carry out the principle I advocate,", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0163.jp2"}, "164": {"fulltext": "138 THE SUNDAY-SCHOOL TEACHER.\\nallow me to cite a classic instance from the hand of\\nA further a master. First I will read an incident\\nillustration. f rom the story of Cadmus, as it appears in\\nBullfinch s Age of Fable, and in Addison s trans-\\nlation of Ovid, and then alongside of these I will\\nplace the version in Hawthorne s Second Wonder\\nBook, beginning at the point where Cadmus has\\nsown the dragon s teeth.\\nScarce had he done so, says the Bullfinch\\nstory, when the clods began to move, and the\\npoints of spears to appear above the surface. Next\\nhelmets with their nodding plumes came up, and\\nnext the shoulders and breasts and limbs of men\\nwith weapons, and in time a harvest of armed\\nwarriors.\\nHere is Addison:\\nHe sows the teeth at Pallas s command,\\nAnd flings the future people from his hand\\nThe clods grow warm, and crumble where he sows,\\nAnd now the pointed spears advance in rows\\nNow nodding plumes appear, and shining crests,\\nNow the broad shoulders and the rising breasts\\nO er all the field the breathing harvest swarms,\\nA growing host, a crop of men and arms.\\nSuccinct and fairly vivid recitals both. Now for\\nHawthorne\\nThe sun was shining slantwise over the field,\\nand showed all the moist, dark soil, just like any\\nother newly planted piece of ground. All at once\\nCadmus fancied he saw something glisten very\\nbrightly, first at one spot, then at another, and then\\nat a hundred and a thousand spots together. Soon\\nhe perceived them to be the steel heads of spears,", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0164.jp2"}, "165": {"fulltext": "THE SUNDAY-SCHOOL TEACHER. 139\\nsprouting up everywhere like so many stalks of grain,\\nand continually growing taller and taller. Next\\nappeared a vast number of bright sword-blades,\\nthrusting themselves up in the same way. A\\nmoment afterwards the whole surface of the ground\\nwas broken by a multitude of polished brass helmets,\\ncoming up like a crop of enormous beans. So\\nrapidly did they grow that Cadmus now discerned\\nthe fierce countenance of a man beneath every one;\\nin short, before he had time to think what a wonder-\\nful affair it was, he beheld an abundant harvest of\\nwhat looked like human beings, armed with helmets\\nand breastplates, shields, swords, and spears; and\\nbefore they were well out of the earth, they\\nbrandished their weapons, and clashed them one\\nagainst another, seeming to think, little while as they\\nhad yet lived, that they had wasted too much of life\\nwithout a battle. Every tooth of the dragon had\\nproduced one of these sons of deadly mischief. Up\\nsprouted, also, a great many trumpeters But I\\nmust leave you to imagine how the author has, by\\nthe use of mere words, made us hear the tremendous\\nand ear-shattering blasts of martial music, just as he\\nhas made us see, with our own eyes, as he certainly\\nmust have seen with his, the sprouting of this crop\\nof men for if he had not been an eye-witness of the\\nscene, how could he tell us later on how the earth\\nout of which they had so lately grown was incrusted\\nhere and there on their bright breastplates, and\\neven begrimed their faces just as you may have seen\\nit clinging to beets and carrots when pulled out of\\ntheir native soil", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0165.jp2"}, "166": {"fulltext": "14\u00c2\u00b0 THE SUNDAY-SCHOOL TEACHER.\\nFrom the Bullfinch account you gather that the\\nwarlike crop came up, but from the Hawthorne story\\nyou learn that they grew, and you feel that you must\\nhave seen them growing yourself. The latter story\\nhas sound, colour, atmosphere, movement, life. Once\\nheard it is a thing to live in the imagination for ever.\\nAnd now let me make an important qualification.\\nNowhere is good taste and a certain reserve more\\nrequisite than in such appeals to the imagination as\\nthese I advocate. The typical negro sermon is a\\nApplication warning against excess and offence against\\nto teaching, taste. Moreover, the bow of Hawthorne is\\nnot for every one s stretching. But every teacher can\\nprepare himself by exercising his own imagination,\\nhowever much he may be constrained to refrain from\\nelaborate attempts at expanding before the class.\\nThe essential thing is that the teacher make the sub-\\nject live in his own mind. If he has done that, he\\nwill find little by little that his very inflections and\\ntone and gestures show that something is behind\\nthem. He will find the imagery creeping into his\\nspeech, and will see the answering light coming in\\nhis pupil s eyes, and in the strength of that assurance\\nhe may venture farther flights until he finds that he\\ntoo is a member of the guild of those who can make\\nthe eyes see pictures when they re shut.\\nBut the poet s way must needs be followed up by\\nthe way of the philosopher, by which I mean that\\nthe teacher in preparing his lesson should\\nphilosopher s make a desperate effort to find out what it\\nway. means. For if metaphysics, as Professor\\nJames has said, is only an unusually stubborn effort", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0166.jp2"}, "167": {"fulltext": "THE SUNDAY-SCHOOL TEACHER. 141\\nto think clearly, a philosopher is only a man who\\ntries to penetrate the disguise of things and find out\\nwhat they really are. Every man you meet on the\\nstreet, every character you run across in a book,\\nevery story, every parable, has a meaning more or\\nless definite and precise, more or less susceptible of\\nbeing expressed. It is the teacher s business to\\nform for himself as clear a notion as he can of that\\nmeaning, to express it in his own words, or find\\nother words in which to express it better.\\nI am speaking for myself and I may be speaking\\nfor others when I say that effort is required to\\nsearch out the true meaning of a man or a book, and\\nthat that effort is sometimes so great that it does not\\ncome natural to make it. We all of us take our\\njudgments at second hand once in a while, some ol\\nus most of the time; and it is a rare and precious\\nthing to meet one of those balanced and judging\\nminds that are bent on giving every one his absolute\\ndue, in spite of prejudice and in spite of custom.\\nHave you ever figured out for yourselves the pre-\\ncise meaning, to yourselves at least, of the Book of\\nJonah, or tried to view the characters of\\nJacob and of David as wholes, or studied\\nthe parables of our Lord with intent to see the prin-\\nciple of which each was the illustration This sort\\nof thing the teacher must do, for if he fail here he\\nmay find himself teaching particulars unillumined by\\nthe rays of universal truth, and hence inapplicable\\nto your case or mine. For if we do not know the\\nmeaning of a fact, how can we use it Not only is\\na meaning an illuminator, throwing light on blind", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0167.jp2"}, "168": {"fulltext": "142 THE SUNDAY-SCHOOL TEACHER.\\nfacts and showing their applicability; it is also a\\nbond, binding together individuals that are useless\\nalone. Professor Moulton in his book of Bible Stories\\nfrom the New Testament has grouped his material,\\nand given telling names to the groups. For exam-\\nple, under the heading, A Specimen Day in the\\nLife of Jesus, he groups several incidents, and\\nthereby makes both the incidents and the life mean\\nmore to us. An Encounter with a Foreigner is\\none of his titles, and later on, in the Acts of the\\nApostles, we read of missionary adventures, including\\nthe Mob of Ephesus and the Conspiracy. I\\nneed not dwell on the difference between calling a\\nlesson The XIX. of Acts, or u Paul at Ephesus,\\nand The Mob of Ephesus or the difference\\nbetween Christ and the Syrophenician Woman,\\nand An Encounter with a Foreigner. In the\\none case you have what the incident is called; in\\nthe other you have what it really is.\\nThere is no doubt that this is a work of difficulty,\\nand a work fraught with considerable danger. There\\nis danger that we may seek serious and formal morals,\\nwhere there exists nothing that will not be spoiled\\nby formulation as when one attempts to read into a\\nsong, like Tennyson s\\nAlone and warming his five wits\\nThe white owl in the belfry sits,\\na meaning so formidable as that This expresses\\nthe yearning of the solitary after social life or as\\nwhen one might try to read into some of Haw-\\nthorne s vague allegorical stories, meanings of which", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0168.jp2"}, "169": {"fulltext": "THE SUNDAY-SCHOOL TEACHER. 143\\nthe author was but dimly conscious when he wrote\\nthem, and of which, when asked to explain what he\\nmeant, he said, I suppose I had some idea about\\nwhat those things meant when I wrote them, but I\\ndeclare I don t know what it is now.\\nThere is danger, too, that we shall get wrong or\\npartial meanings, as did the little German peasant\\nboy whom I once heard in the religion\\nclass, reciting the lesson on how Abraham ^ong in-\\ndelivered Lot from the four kings. The imputations\\nillustrated.\\ntime had come for the last of the formal\\nsteps, and the child was trying to formulate in set\\nterms the lesson of the narrative. Abraham helped\\nLot in his time of need, said he, after considerable\\nquestioning. Well, what do we learn from that\\nSaid the boy after much cogitation, My neighbours\\nought to help me in my time of need.\\nGranting that there are some things of which the\\nmeaning is something felt, rather than something\\nthought, there are plenty of meanings that\\nmust, by the teacher at least, be sought me^JnTof 6\\nout and made thinkable by being expressed every para-\\ngraph read.\\nin terms, and 1 want to suggest two ways\\nof doing this. First, let the teacher, in his Bible-\\nstudy or in ordinary reading, school himself in\\nfinding and stating the precise meaning of each\\nparagraph he reads; for if a paragraph is rightly\\nconstructed, it has a topic that may be expressed in\\na single sentence or a single phrase. And second,\\nhaving done this, let him in like manner arrive at the\\nmeaning of a whole chapter or an entire book, by\\ngrouping together these topic sentences into a topic", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0169.jp2"}, "170": {"fulltext": "144 THE SUNDAY-SCHOOL TEACHER.\\nparagraph. By way of summary of these points I\\nam now going to quote from a syllabus which, at the\\nrequest of the Commission, I have prepared for the\\nuse of teachers studying one of the books in the\\nCourse for the directions for study here given seem\\nto me to be applicable to the teacher s study of any\\nbook.\\n1. Read the whole chapter (or lesson) through\\nonce for the purpose of getting a general idea of\\nDirections what it means. When you have finished\\nfor the study t s reac ii n or close the book, and write a\\nof any sub-\\nject-matter. brief statement in answer to the question,\\n4 What is the point of this passage\\n2. Read the chapter, sentence by sentence, para-\\ngraph by paragraph, trying to grasp the meaning\\nclearly, precisely, personally.\\nSome of the words contain buried metaphors,\\npictures; see that you see these pictures, and are\\nprepared to make others see them.\\nSome of the sentences are expressed in abstract\\nlanguage, conveying a general truth; find concrete\\nillustrations of every one of these. Where the author\\nuses an illustration, find other illustrations of your\\nown.\\nWhere the author uses one form of statement, use\\nanother of your own. See in how many ways you\\ncan say the same thing. (There are many ways of\\nputting things, as there are many flies in the fisher-\\nman s book.)\\nThis is the step of clearness, of detail, of pictur-\\ning, of amplification and enrichment of materials.\\nIts purpose is to make the truth clear, definite,", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0170.jp2"}, "171": {"fulltext": "THE SUNDAY-SCHOOL TEACHER. 145\\nconcrete, and so warm, living, and ready for\\naction.\\n3. Read the chapter, paragraph by paragraph,\\nasking yourself, What question is answered by this\\nparagraph What short statement will precisely\\nexpress the point of this paragraph (and so be the\\nanswer to the question just framed) What\\nmaxim, or text, or proverb, or pithy saying applies\\nat just this point How is this paragraph related\\nto the whole, does it express a new thought, or\\namplify one already developed, does it suggest a\\nparagraph or sentence in another connection How\\ndoes it follow from what precedes how lead to what\\nfollows In a word, if it is a link, what are the\\nco-ordinate links\\nMake an outline of the chapter or the book, with\\nheads and sub-heads, being careful not to make\\nheads sub-heads, or sub-heads heads. And with all\\nthis thinking, be alert for personal meanings, for\\napplications.\\nThis is the step of comparing, condensing, gene-\\nralizing, binding together into wholes. Its purpose\\nis to get at the truth by weeding out ideas that\\nseemed true when standing alone, but which on\\ncomparison are seen to be false; and, by massing\\nand organizing, to make our mental forces into reg-\\nular troops instead of guerrillas and bushwhackers.\\nTo sum up: First a rough general view, such as\\na civil engineer might gain by riding over the\\ncountry he is to survey. Second, clearness as to\\nfacts warmth in details putting yourself into the\\nthing, whether it be thing done, thing seen, or", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0171.jp2"}, "172": {"fulltext": "146 THE SUNDAY-SCHOOL TEACHER.\\nthing felt. Third, compacting parts into wholes,\\nseeing ends from beginnings, organizing for action.\\nAnd at each step the thought of personal assimila-\\ntion, and of use What does this mean to me Is\\nit true Could I defend it Do I disagree with it,\\nand why How can I use, apply, follow, live it\\nHow make it live in the minds and lives of my\\npupils\\nBefore leaving this part of my subject I want to\\nmake the same qualification I made in speaking of\\nthe teacher s dramatic imagination. When I speak\\nv of the teacher s need to know as well as feci\\nKnowledge J\\nand the the meaning of that which he teaches, I do\\npupl not necessarily imply that the pupil should\\nalso have this knowledge with equal explicitness.\\nIt is sometimes well that he should hear, or at once\\nmake for himself, a clear and definite formulation,\\nand it is sometimes better that the moral or the prin-\\nciple should remain just beneath the surface, ready\\nto break through of itself in due time. The full\\ndiscussion of this point does not belong to the present\\nsubject. The point I am now making is that the\\nteacher at any rate must be clearly conscious of that\\nwhich he is teaching as a rational whole, and he\\nmust be conscious of the meaning of that whole for\\nhimself and for his pupils. For if the teacher have\\nthis clear view of the way, he will be able to lead\\nthe pupil toward the light where he can see for him-\\nself; but if the teacher have it not, he will be as the\\nblind leading the blind, where both fall into the\\nditch.\\nIn treating of the teacher as poet and philosopher", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0172.jp2"}, "173": {"fulltext": "THE SUNDAY-SCHOOL TEACHER. 147\\nI have spoken as if the teacher s work were confined\\nto the teaching of concrete passages, like Catechism,\\nthe stories of Scripture. I have not for- etc, com-\\npared with\\ngotten that the teacher muct also prepare the Bible for\\nto teach relatively abstract matter such as teach ig.\\nthat found in the Catechism, or in the Sermon on\\nthe Mount. But the difference between teaching\\na concrete passage and an abstract text is only\\napparent. In the story the teacher must construct\\nin his own mind a fabric which is partly particular\\nand partly general he must fill in colour, and atmo-\\nsphere, and detail, and he must find the meaning;\\nand so make the story live. In the Catechism he\\nmust do precisely the same thing: he must make\\nthe dead words live, by clothing them with imagery,\\nwhich is, as it were, flesh and blood to them, and\\nmust breathe into them the breath of human sym-\\npathy and human application. The only difference\\nis in the data. In the one case the story you\\nhave given the concrete and your problem is to\\ninvest it with universal meaning. In the other case\\nthe text or Catechism you are given the universal\\nand your problem is to invest it with particular signi-\\nficance and application. In either case you are to\\ngive the touch that makes alive: for the particular\\ndeed is not alive except it be lighted up by the word,\\nand the general word is not alive except it be clothed\\nupon by a deed.\\nII. And now we come to the second element in\\nthe teacher s preparation. For it is not n. The\\nenough that the teacher know the subject he P u P iL\\nis to teach. He must also know the person he is to", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0173.jp2"}, "174": {"fulltext": "148 THE SUNDAY-SCHOOL TEACHER.\\nteach. It is not enough that he accomplish the feat\\nof putting himself at the point of view of Peter and\\nJohn, of David and Abraham; he must also get on\\nthe inside of each member of his class, and look out\\non life through his eyes, be circumscribed with his\\nlimitations of imagery and of language, feel with his\\nfeelings, like with his likes, burn with his burnings.\\nThe teacher must be his subject before he can teach\\nit. He must be his pupil before he can teach him.\\nFor only thus can he find the point of contact\\nbetween both.\\nThis principle finds illustration every time a\\nteacher translates his thought into terms of the child s\\nunderstanding, explaining what he has not seen by\\nThe princi- what he has seen as when the teacher\\npie applied, helps the child to understand the draft of\\na stove by showing him the draft in a lamp-chimney\\nor teaches the child, who knows fog but not steam,\\nthat steam is a kind of fog; and to another child, who\\nknows steam but not fog, he explains fog as a kind\\nof steam. A teacher who has little regard to this\\nneed of sacrificing one s own point of view and\\nentering into the consciousness of the one he is try-\\ning to teach, will be apt, when explaining the\\ncurious phenomenon of liquid air how it boils when\\nplaced on ice, to say that the liquid air is so much\\ncolder than the ice that it boils when placed on it,\\nand will mystify his pupils, for who ever heard of a\\nthing boiling because it was colder than something\\nelse The true teacher will readily resolve the\\nmystery by reducing to a common denominator\\neither saying that liquid air boils on ice because ice", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0174.jp2"}, "175": {"fulltext": "THE SUNDAY-SCHOOL TEACHER. 149\\nis so much hotter than liquid air, or that the tea-\\nkettle boils over fire because the water is so much\\ncolder than the fire. Skill in this fine art of reducing\\nideas to a common denominator is the sine qua non\\nof all good teaching.\\nThe good teacher drives his ideas in pairs, has at\\nleast two strings to every bow. If he be a geography-\\nteacher, wishing to give an idea of the\\n1 r a 1 1 1 t-m 1 Illustrations,\\nmagnitude of Alaska, he says Place the\\noriginal thirteen colonies down on Alaska; now turn\\nthem over as if their edge were a hinge; turn them\\nover again, and you have enough territory yet un-\\ncovered to hold all of Europe. Or if density of\\npopulation be the subject, he will say Take the\\nentire population of the United States and put them\\nin Texas, and the density is no greater than in\\nBelgium. Or if he be a Latin teacher, he will be\\ncontinually shocking his pupils into a livelier con-\\nsciousness by such means as paraphrasing the Latin\\nproverb You can t squeeze water out of a pum-\\nice, by, You can t suck blood out of a turnip.\\nSabura, a street in Rome, he will paraphrase by\\nBowery trojugenas by upper ten or first\\nfamilies of Virginia endromis, a woollen cloak\\nworn by gladiators, by sweater toga and alceus,\\nby frock coat and patent leathers and the\\nphrase gladius avi, which boys will always translate,\\na sword of a grandfather, or the sword of the grand-\\nfather, or a sword of the grandfather, all of which are\\nmere words, he will translate by the more modern and\\nreal and common-sensible grandfather s sword.\\nAnd if as the result of his efforts he overhears his", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0175.jp2"}, "176": {"fulltext": "150 THE SUNDAY-SCHOOL TEACHER.\\npupils on the playground saying, Awful socks for\\nold Csesar when that chap Ariovistus said he d no\\nbusiness in his Gaul, he will not be shocked, he\\nwill rejoice for has he not here a proof that a spark\\nfrom the subject has caught the tinder of the child s\\nmind\\nI once heard a great teacher teach the Book of\\nAmos to a class of over five hundred pupils. The\\nfirst verse was one of those things that seem formal\\nand perfunctory until you see their significance.\\nThe words of Amos, who was among the herdmen\\nof Tekoa, which he saw concerning Israel in the\\ndays of Uzziah king of Judah, and in the days of\\nJeroboam the son of Joash king of Israel, two years\\nbefore the earthquake. Why, said the teacher,\\nhere we have a title-page, with the name of the\\nauthor and who he was, and the date. In Pro-\\nfessor Moulton s Modern Reader s Bible you\\nwill see the title-pages written as such and you will\\nfind also poetry and dialogue written as poetry and\\ndialogue are usually written, and orations like those\\nof Moses in Deuteronomy called by their proper\\nmodern name, to the enhancing of our ability to\\ncomprehend their meaning and their marvellous\\npower; for, when the orations of Moses are reduced\\nto a common denominator with those of Cicero and\\nDemosthenes, we are at once able to place them\\nwhere they belong, immeasurably beyond both.\\nOut of this general principle there grows the\\nspecial rule that the teacher must be careful how he\\nintroduces a subject to a class. Now at first thought\\nit seems as if it ought not to make such a vital differ-", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0176.jp2"}, "177": {"fulltext": "THE SUNDAY-SCHOOL TEACHER. J51\\nence what the first step is whether the boy learned\\nhis Catechism question first, and then had g ecial rxxle\\nit explained to him, or first had it ex. from general\\nplained to him and then learned it. He prmcpe\\nhas to learn it some time and he has at some time\\nto have it explained. What difference which comes\\nfirst But it really does make a great deal of differ-\\nence in most things, doesn t it whether we begin\\nat the right end or the wrong end, whether we put\\nthe cart before the horse or behind him, whether we\\nbegin with the soup or with confetti, whether we step\\ndown from the second-story window by the aid of a\\nladder previously placed in position, or step down\\nwithout the aid of the ladder placed in position after\\nwe had had our fall, and whether we learn to slide\\ndown a rope before the fire or afterwards. And\\nthese figures are not so far out of the way; for a\\nproper beginning does serve, does it not?, as a ladder\\nto help us climb step by step to the truth we are\\ntrying to understand. The condition of a child s\\nmind, after he has been given a form of words of the\\nmeaning of which he has as yet no inkling, is not\\nunlike the condition of a child s stomach when he\\nhas been fed a heavy meal for which he has no\\nappetite. It is possible in either case to help the\\nchild to some semblance of digestion, or at least to\\nkeep the dose from killing him, but not without loss,\\nand perhaps not without producing in the child a\\nrooted distaste for that kind of food.\\nA fact or idea unloaded upon a mind not made\\nready to receive it is like a minister supplying a\\nstrange pulpit in an inhospitable community. There", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0177.jp2"}, "178": {"fulltext": "T5 2 THE SUNDAY-SCHOOL TEACHER.\\nis no one at the train to meet him no one offers to\\nentertain him the inn has but one bed and that is\\nnot made up, and there is no fire in the room. The\\npeople come to church, but they do not greet him\\nbefore the service, or respond during the service, or\\nthank him after the service and the man is so chilled\\nthat the virtue in him is frozen at its source. Some\\nmen there are who cannot be frozen out, and there\\nare some truths that will live and thrive anywhere,\\nwhether they be prepared for or not. But in most\\ncases some sort of preparation is necessary. This\\nmay take the form of the arousing of curiosity\\nregarding that which is to be presented; or of a\\ndemand for the solution of a problem. It may be\\naccomplished through establishing emotional or in-\\ntellectual congruity: by arousing feelings akin to the\\ntone of the story, or by calling to remembrance\\nkindred facts or ideas, and stationing them at the\\nthreshold as a kind of reception committee, for it\\nis the law of the mental jungle that only on the\\nintroduction of some one already in can entrance be\\ngranted to him who is without.\\nIn planning this preparation the teacher should\\nremember that there is possible an artistic and ele-\\ngant way, whereby meanings are conveyed without\\nexplicit or formal statement, whereby the subject of\\nthe lesson is made to be felt without being, as yet,\\nformulated, whereby the introduction shades into the\\nbody of the story without jar or jolt. In general\\nI should say that the teacher should aim to make\\nthe preparation indirect rather than direct, informal\\nrather than formal, and as brief as possible.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0178.jp2"}, "179": {"fulltext": "THE SUNDAY-SCHOOL TEACHER. 153\\nThere are other essential qualities and aspects of\\nthe teacher s knowledge of his pupils, but the limits\\nof my time forbid, and the plan of this Additional\\ncourse makes it unnecessary, that I should points of\\ninsight which\\nenter upon them. Suffice it to say that in a teacher\\naddition to the sympathy which the teacher needs\\nmust have with the child s point of view, there must\\nbe the teacher s insight into the child s stage of\\nreligious development, into the method of his growth,\\ninto the difference between boys and girls, into the\\nrelative place of action and of contemplation, and\\ninto the peculiar dangers that beset the path of one\\nwho would provide proper nutrition and exercise.\\nThis insight is essential. For if the teacher have\\nnot this knowledge and the skill to use it, he will be\\nlike poor, prying Guildenstern, trying to ninstrated\\npeep through the chinks of Hamlet s in- by Hamlet,\\nscrutability. Guildenstern, you remember, f r c Ml\u00e2\u0084\u00a2 en\\nhas been set to find out Hamlet s secret, stud y\u00c2\u00ab\\nand he knows no other way but plain pumping.\\nHamlet gives him a lesson in pedagogy which\\nmight be taken to heart by many a teacher, and\\nwhich is the classic argument for knowing the mind\\nyou would teach.\\nHAMLET. Will you play upon this pipe\\nGuildenstern. My lord, I cannot.\\nHam. I pray you.\\nGuild. Believe me, I cannot.\\nHam. I do beseech you.\\nGuild. I know no touch of it, my lord.\\nHam. Tis as easy as lying: govern these ven-\\ntages with your fingers and thumb, give it breath", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0179.jp2"}, "180": {"fulltext": "154 THE SUNDAY-SCHOOL TEACHER.\\nwith your mouth, and it will discourse most elegant\\nmusic. Look you, these are the stops.\\nGuild. But these cannot I command to any\\nutterance of harmony; I have not the skill.\\nHam. Why, look you now, how unworthy a\\nthing you make of me You would play upon me\\nyou would seem to know my stops you would pluck\\nout the heart of my mystery you would sound me\\nfrom my lowest note to the top of my compass and\\nthere is much music, excellent voice, in this little\\norgan; yet cannot you make it speak. Sblood, do\\nyou think I am easier to be played on than a pipe\\nCall me what instrument you will, though you can\\nfret me, you cannot play upon me.\\nIII. And now we come to that in the teacher s\\npreparation which lies at the root of everything else,\\nand is the fundamental dynamic in all\\nin. The f _\\nteacher teaching a something which 1 can try to\\nhimself, describe but hardly know what to name.\\nI mean the quality that enables the teacher of re-\\nligious truth to speak as one having authority, and\\nnot as one who takes things at second hand, or as\\none who has allowed himself to be overwhelmed by\\na load of conventional lore which he cannot make his\\nvery own, or as one who does not know whom he\\nhas believed. But let us here distinguish between\\ntwo things radically different. For there is an\\nExternal and autnor ity that works from without and there\\ninternal is an authority that works from within;\\non y and the working of these is vitally different\\neach from the other.\\nExternal authority says, You must believe be-*", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0180.jp2"}, "181": {"fulltext": "THE SUNDAY-SCHOOL TEACHER. 155\\ncause I say so, or because the Book says so. Its\\nattitude is one of compulsion from without. The\\nvoice of authority that speaks from within says, I\\nmust believe because I cannot do otherwise because\\nthis is the truth, and I know it. External authority\\nsays, This is true because it is the Bible. Inner\\nauthority says, This is the Bible because it is\\ntrue. The teacher, who depends on outer compul-\\nsion, is continually desirous of making his pupils\\nthink as he thinks, and believe as he believes. The\\nteacher, who aims only to arouse the inner voice in\\nthe depths of the child s own soul, seeks\\nonly to help the child to find the truth, to find the\\nIn the class of the former you will find a trutl1\\nteacher trying to teach by talking at the pupils and\\ntrying to convince by talking them down. In such\\na class you will even see the questions of the class\\nfrowned down, slurred over, postponed till a later\\ntime that never comes as if questions were not the\\nterminal buds of the child s growing life. Such a\\nteacher is trying to press the death-mask of his own\\narrested development upon the living faces of his\\npupils. In a class of the latter type the teacher is\\nnot less positive, but he is more honest, more patient,\\nand more fair.\\nI do not mean that teachers of the former type are\\nconfined to the Sunday-school, or that teachers of\\nthe latter type are found only in secular schools.\\nFar from it. And yet the tendency is to regard\\nreligious teaching as the proper field for authority\\n(in the narrower sense), and secular teaching the\\nproper field for private judgment, And from this", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0181.jp2"}, "182": {"fulltext": "I5 6 THE SUNDAY-SCHOOL TEACHER.\\ndistinction there has arisen that gulf that tends to\\ndivide the one realm from the other, with the in-\\nevitable result of making one realm less real than\\nthe other.\\nIt has often been thought that the Bible should be\\nlooked upon and treated as something separate and\\nspecial, to be read at set times, and in a\\nProper atti- r\\ntude toward special, holy tone and to be interpreted in\\na special way, different from that used re-\\ngarding any other book. This mode of isolation has\\nborne its proper fruit. Led or forced to simulate\\nemotions they had not had time to come by honestly,\\nthe children brought up on that theory developed an\\nattitude toward the Bible which was partly aversion,\\npartly apathy, and which was wholly unreal. I\\nknow of one girl, reared in a Christian home, who\\ndid not lack intelligence in other lines, who reached\\nthe ripe age of thirteen before she realized that the\\ndoings recorded in the Bible occurred on this earth,\\nshe having all along thought that they had transpired\\nin heaven. Let no one fear that the Bible will be\\nlowered or shaken by being treated in an every-day\\ncommon-sensible fashion. Let us not fear to tell\\nthe truth about Bible characters. If some were\\nrascals, say so, man-fashion, without fumbling or\\nevasion. If the old Israelites attributed to their God\\ncommands that outrage our children s sense of justice\\nand mercy, do not excuse that which is brutal, or\\nattribute it to God, but rather explain how such\\nthings were the fruit of a rude age, point out the\\nsteps of growth, and the contrasts between the Law\\nof Moses and the Gospel of Christ. And when the", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0182.jp2"}, "183": {"fulltext": "THE SUNDAY-SCHOOL TEACHER. 157\\nchild asks the inevitable question, Is it true or\\nIs it fact or story if you do not know, say so\\nand if you can, add that this was a story the Israelitish\\nmothers told their children, or that it is certainly a\\nbeautiful story, or that it doesn t seem to make very\\nmuch difference whether it really happened or not,\\nfor we can easily see what it means. It is a fatal\\nblunder to attempt to prop up the Bible by external\\naids. If the Bible is worthy of love and reverence,\\nthe child rightly taught will inevitably come to love\\nand revere it. If you force reverence, or the sem-\\nblance of love, you destroy that which must be at the\\nroot of both the honest judgment, the personal\\nliking, and the sense of reality.\\nFor the same reason I urge the looking at Jesus\\nChrist first of all as a man. Let the child dwell on\\nhis manliness before dwelling- on his God- T\\nJesus Chnst\\nhood. If the child learns to like Jesus, the in the child-\\nman, as a dear friend, he will be the more llfe\\nready to worship the Christ as the Son of God. This\\norder seems to me essential. If you begin with the\\nsupernatural side, the natural side can never be\\nquite so natural. But if you begin with the natural\\nside, you will be in due time compelled to say with\\nThomas, My Lord and my God. There are ex-\\nceptional cases but even those not thus compelled\\nto believe are certainly in far better case than if they\\nhad begun with formally accepting the Godhead of\\nChrist and had never reached and many never do\\nreach the human friendship of Jesus.\\nAnd now let me distinctly set forth what I have\\nnot said or meant. I have not said or meant that", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0183.jp2"}, "184": {"fulltext": "158 THE SUNDAY-SCHOOL TEACHER.\\nwe should not accept that which we do not under*-\\nstand. And I have not said, and do not\\nintend to say, that we should not teach\\nchildren anything they do not at the moment under-\\nstand fully. I have not said that we should not con-\\nform for a time, at least, to conventions into which we\\ncannot at the time enter with the heart. And I have\\nnot said that the teacher, however determined to be,\\nwith Rossetti, one of those whose little is their\\nown, and determined to let his pupils stand upon\\nthe solid rock of their own sense of what is good and\\ntrue and beautiful, shall not be respectful and even\\nreverent toward that which has long been sacred to\\nothers, but which he has not yet grown into himself;\\nand seek to inspire his pupils with a like spirit.\\nYou will observe that in discussing the teacher s\\npreparation I have not mentioned lists of books to\\nbe read, or spoken of the teacher s need of becom-\\ning familiar with authorities and helps; with ancient\\nmanners, customs, and geography; with modern\\ntrades and occupations with pictures and poems\\nwith the principles of education and the practice of\\nthose who are masters of the art of teaching,\\nthough I believe that the teachers study of all these\\nthings should be thorough and constant. I have\\nthought it a better plan, in treating a theme like this,\\nto aim to set forth an ideal of good teaching, rather\\nthan to speak of many things a teacher should know\\nin order to teach believing that we touch the springs\\nof action better by giving a desire for the end than\\nby pointing out means in detail, and that He who\\nloves flowers will find out all about soils.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0184.jp2"}, "185": {"fulltext": "VII.\\nTHE RELIGIOUS CONTENT OF THE\\nCHILD-MIND.\\nBy President G. Stanley Hall, D.D., of Clark University.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0185.jp2"}, "186": {"fulltext": "SYNOPSIS OF LECTURE VII.\\nStudy of Child-development.\\nThe child the type of the species.\\nDifficulties of the Sunday-school.\\nChild-evolution.\\nStages passed through.\\nNecessity for this law of development.\\nChild s religious evolution the same in manner.\\nIllustrated by Fetish worship.\\nAnd by Nature-love.\\nAnd by Natural Religions in the world.\\nNature- study in the Sunday-school.\\nPower of Nature in Primitive Religions.\\nNatural religions, study of, in the Sunday-schools.\\nPersonal application of Christ s Saving Grace best taught at Confir-\\nmation Age.\\nThe Adolescent Period of Youth.\\nDanger of neglect of these Principles at this time.\\nJames Stuart Mill s View.\\nAdolescence and Conversion.\\nScience and Sin.\\nAwful results of Sin on the Conscience.\\nPsychology and the Bible.\\nChildhood the best period of life.\\nBiology s Witness.\\nChildhood the noblest humanity.\\nTeaching best suited for the child-age, before adolescence.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0186.jp2"}, "187": {"fulltext": "THE RELIGIOUS CONTENT OF THE\\nCHILD-MIND.\\nIf I were a clergyman, as I wish, indeed, I might\\nbe for an hour, to speak upon this subject, and if I\\ncould take a text, it would be, Suffer little chil-\\ndren to come unto me for of such is the kingdom\\nof heaven.\\nI shall undertake, as best I may, to outline some of\\nthe results of the recent movement for the study of\\nthe child nature, which bear upon the work of the\\nSunday-school, and which seem to me may be help-\\nful for all who may be superintendents or teachers in\\nit.\\nThere has been, as many of you are aware, within\\nthe last decade, a general movement, that has spread\\nthroughout the civilized world, for studying gtndyof\\nthe mental and physical traits of childhood. CMld-de-\\nChildren are measured with the greatest ve opmei\\nminuteness. Every dimension of the hand, the\\nbrain, the skull, the chest, has been minutely studied,\\nin order to ascertain the rate of growth of the body,\\nand the circumstances that must further and that\\nmust retard the growth. These studies are all made\\nupon very many children, and the average is then\\ncomputed, and has chief significance.\\n161", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0187.jp2"}, "188": {"fulltext": "1 62 THE RELIGIOUS CONTENT OF THE CHILD-MIND.\\nBut it is of none of this that I wish to speak now,\\nbut rather of a still larger body of investigations\\nupon the mental content and the emotional activities\\nof childhood.\\nAnd let me preface what I have to say, by the\\ngeneral conclusion of all these biological investiga-\\ntions. It is that childhood is the very best period\\nof human life; that then all human faculties are at\\ntheir best; that it is the paradise from which growth\\nis always more or less of a fall. The child represents\\nthe species, the general form of human nature.\\nAdults are specialized in this, that, or the other direc-\\ntion. Men, particularly, who are far more special-\\nized than women, have to sacrifice, always, part of\\ntheir nature for the completer development of other\\nparts.\\nThe modern conception, then, of childhood is\\nthat its later stages, at least, are almost always, in\\nall modern civilizations, more or less of a decline,\\nand that Wordsworth was right when he spoke of\\nthe child as coming from a far country, with partial\\nforgetfulness. It is as if the old pre-existence theo-\\nries of the soul were more or less true.\\nIn all its activities, physiological and psychical,\\nthen, the child is nearer the type of the species, and\\nhas less of the limitations of the individual.\\nthe type of The doors of the prison-house have closed\\nthe species. U p 0n him, far less tightly than they have\\nupon us. It used to be said, in the days when per-\\nhaps the recognition of the intuitive power of woman\\nwas at its very best, seventy-five or a hundred years\\nago, in the time of Goethe, that the woman s", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0188.jp2"}, "189": {"fulltext": "THE RELIGIOUS CONTENT OF THE CHILD-MIND. 163\\ninstinct was the surest of all compasses by which\\nthose who wished to go back to first principles and\\nbase their work on their study of human nature\\nshould act as Goethe says, das ewige weibliche,\\nthe eternally womanly. Woman s instincts\\nare greater instincts, are of greater breadth and are\\nless specialized, than man s. So that woman s\\ninstinct was thought to be, by these investigators of\\nthat time, the highest in the world. But we are\\ngradually coming to recognise something that is still\\nmore generic, namely, childhood at its best. It is\\nthe most truly and really divine thing in the world.\\nIt is the most complete and whole thing we have.\\nSo that the boundaries of the child s nature are so\\nwide, its sympathies, its power of appreciation, its\\ncapacity to grasp, at least in a cursory and superficial\\nway, something from all the environment of know-\\nledge or moral character that is about it, are so great,\\nthat we know that, in everything that is essential to\\nhigh and holy and happy living, the boundaries of\\nthe child s nature are far more nearly coterminous\\nwith those of the race than are those of the adult,\\nor even of the woman.\\nThe conditions under which the Sunday-school\\nworks are hard conditions very hard. A little\\ntime, but once a week, perhaps, or twice Difficulties\\nteachers that rarely, if ever, have any pro- oftheSun-\\nfessional training, and that, too, in this\\nday when professional training in education is a real\\nscience; when the character of the professional\\nteaching never stood so high and never was growing\\nso rapidly. In that time the Sunday-school has,", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0189.jp2"}, "190": {"fulltext": "164 THE RELIGIOUS CONTENT OF THE CHILD-MIND.\\nless than any other department in the whole educa-\\ntional field, felt the influence, on the whole, of these\\nunfolding movements.\\nThen, besides that, we are suffering under the\\ninfluence of the Uniform-lesson System. It has\\ndone a great work in the world. It has brought\\ninto sympathy and rapport the great body of Bible-\\nteachers in the world. But it has done its best work,\\nand has now a limitation in so many places and\\nways, that those of us who are familiar with Sunday-\\nschool work, I think, will hesitate a good while\\nbefore we are willing to say that those are not right\\nwho declare that its usefulness is at an end, and that\\nwe should supersede it by far more individual train-\\ning, in subject-matter and methods, even in the\\nInfant Sunday-school.\\nThe true source of appeal in all matters educa-\\ntional, then, is human nature and human need. So\\nthat all religion has done its great work in the world\\nbecause it has rightly appreciated and correctly met\\nthe great and most crying needs of humanity. And\\nso education is now making an appeal to first prin-\\nciples. It is going back and asking, by all the\\nmethods that it can command, What is the real nature\\nof childhood, and What are the deeper interests of\\nchildhood What are its real capacities What\\nkind of mental food does it need, in order to bring\\nevery power of mind and body to the fullest and best\\ndevelopment of which each child is capable\\nThat is the work. The bond, especially in re-\\nligious work, should be a personal tie from the heart\\nof every child to the heart of every teacher. We", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0190.jp2"}, "191": {"fulltext": "THE RELIGIOUS CONTENT OF THE CHILD-MIND. 165\\nknow that the Day-school suffers very much under\\nthe uniformity of the modern class-graded system,\\nand we are now, in very many ways, trying, and\\nsuccessfully in many directions, to emancipate our-\\nselves from the rigidity of this procrustean grade\\nsystem, so that the school shall be a thing of rescue\\na rescue not merely from sin, but a rescue from\\nthe calamity of mistaken vocations. To discover\\nthe thing that a child can do best is a work of\\nrescue. It is a child-saving, a career-saving, an\\neconomizing kind of work greater, perhaps, than\\nany other kind of educational work that can be done.\\nNow when we look at the child, what do we find\\nWe find this great result, which came with surprise\\nto many of us as it slowly dawned, and as ohild-\\nthe hand mounted up and became so evolllti(m\\nformidable that not one single person here present\\ncan look the facts in the face and get the common\\ninformation that is now available, without accepting\\nit. It is this that the child normally represents the\\nhistory of the human race. That it has, in its early\\nstages, a great deal of the animal about it. There\\nis a great deal in its physical and psychical nature\\nthat suggests the higher animals. We know that\\nevery child has at least 133 rudimentary organs in\\nits body (so called), which are atrophied, and which\\nsuggest that something a little like what the evolu-\\ntionists tell us must be true. Why is it, for instance,\\nthat a few months before birth I had an immense\\norgan here, for breathing in the water complete gills\\nwhich gradually transformed, so that soon after birth\\nthe upper part of them had been twisted around into", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0191.jp2"}, "192": {"fulltext": "1 66 THE RELIGIOUS CONTENT OF THE CHILD-MIND.\\nthe nostrils, the lower part had been turned around\\nand grown into the vocal cords, another part had\\nbeen spiralled around into the cochlea, or the organs\\nof hearing Why is it that I was a gill-breathing\\nanimal at one time, suggesting aquatic life Why\\nis it, too, that the infant has all the caudal appen-\\ndages Why is it that we have the vermiform\\nappendix, and why all these 133 different organs,\\nof absolutely no use, but many of them a positive\\ndisadvantage in our human stage What do they\\nmean They mean that we pass up the whole his-\\ntory of animal life, and that from the time a few\\nmonths before birth, up to maturity, every child\\nStages passed represents in his history every stage of ani-\\nthrough. mal life, as repeated since the world began.\\nYou and I have all been a union of similar organs:\\nthose organs have divided, and those halves divided\\nagain, until at last it has appeared that we were\\ngoing to be an invertebrate, then a protovertebrate,\\nthen a metazoan, then a vertebrate, and then one of\\nthe higher vertebrates, and then a quadrumanal, and\\nthen a bimanal creature, and finally a man, and\\nthen, perha_ps, a man of, high character.\\nOf course the early stages are passed over with\\ngreat rapidity. They are telescoped into one\\nanother, so that it is with great difficulty that they\\ncan be detected. We have lived thousands we\\ndon t know: possibly millions of years in a day,\\nan hour, perhaps a minute, in the earliest stages of\\nour development. But something, we know not\\nwhat, some unknown and inscrutable formative prin-\\nciple, has pushed us on and up through all the lower", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0192.jp2"}, "193": {"fulltext": "THE RELIGIOUS CONTENT OF THE CHILD-MIND. 167\\nstages, and it has persevered until at last we have\\nreached the highest of all human organisms and\\nhave developed even a brain and nervous system\\nthat most marvellous of all material things four\\nthousand million nerve-elements, on the average;\\nevery cell composed of scores of millions of mole-\\ncules, and broken up into a number of scores of\\nparts, invisible even to the microscope: the brain,\\nthe only organ through which God has ever spoken\\nto the world, or ever can; the mouthpiece of the\\nAbsolute, through which every revelation has come.\\nAll that has been developed in us in a few years\\nfrom beginnings that, so far as any method of science\\ncan discern, are on a level with the lowest forms of\\nanimal life. So that there is a great deal of what\\nmight be described as the tadpole-tail function, if\\nyou will accept that familiar parable. I Necessity for\\nsometimes used to ask my students how tMslaw\\nmany of them believed that the tadpole s tail ever\\nfell off when it became a frog; and most of them\\nthought it did. But every naturalist knows that\\nthere never was a tadpole s tail in the world that fell\\noff: and that is the point of all we have to say.\\nNever a tadpole lost his tail. It was absorbed: and\\nthe very matter and blood that went to make tail was\\nsimply made over again into legs. And if the tad-\\npole s tail is cut off, then the legs never grow, and the\\nfrog is condemned to pass his life in a lower aquatic\\nstage. He never becomes an amphibian, and never\\ngets up on the land. That is the parable of the tad-\\npole s tail. There are plenty of others, with rudi-\\nmentary histories that illustrate the same general", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0193.jp2"}, "194": {"fulltext": "1 68 THE RELIGIOUS CONTENT OF THE CHILD-MIND.\\nlaw, which is that the lower organ has to be devel-\\noped, or else the higher, which supersedes it, will\\nnever grow. You may say, To develop the frog\\nnature of this tadpole, I will clip off this tail, so that\\nthe energy will go into the legs and he will get\\nmature a little earlier, and the legs will be strong.\\nThat is what we do in the training. We forget that\\nFroebel was right when he said, Every child\\nmust live out completely every complete stage of\\nchildhood, or he can never develop into complete\\nmaturity. So that when I say every child recapitu-\\nlates the history of the race, I say that that must be\\ntaken as the cornerstone of the new pedagogy, in\\nreligion as in everything else.\\nNow Christianity came in God s own appointed\\ntime. It came late in the history of the world: if\\nscientists are right, very late. But why Because\\nmankind was not ripe for it. And the child has to\\nrepeat a great many of these pre-Christian stages of\\nevolution in its own life.\\nOne of the most striking and interesting results of\\nmodern psychological studies, or studies in the\\ngrowth of the souls of children, consists in\\nChild s i 1 t\\nKeiigious showing, with such overwhelming masses of\\nEvolution. evidence, how every child repeats the his-\\ntory of the race in its religious development. It is\\na fetich-worshipper. Every child that has a fair\\nchance at life passes through the stage of being a\\nfetich-worshipper. Examine the contents of a boy s\\npocket. You will find, very probably, a pretty\\nstone, a bit of lead, a curious piece of coal or old\\njunk iron or ore a lot of these things a knot of", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0194.jp2"}, "195": {"fulltext": "THE RELIGIOUS CONTENT OF THE CHILD-MIND. 169\\nwood with a curious spot in it something that he\\nhas, perhaps, carried in his pocket for a long time.\\nIn severe weather it is wrapped up, so that it won t\\nfeel cold. It is taken with the child wherever he\\ngoes, so that it will have been to New York, Phila-\\ndelphia and Boston, and shared the child s experi-\\nences. The temperature is regulated for its benefit.\\nAnd sometimes we find this fetich-worship surviving\\nvery curiously in different persons. I know a lady\\nwho has a string of spools that she played with as a\\nbaby. She can t go to sleep without that Fetich-wor-\\nstring of spools. She keeps it in her top shi V\\nbureau drawer, and, whenever she is specially tired,\\nsits down and gets it out and takes a good look at\\nit, and is refreshed and rested thereby. That is\\nsimply an exceptional survival of the fetichism that\\nis common to all children. Some toy, some utterly\\nunconsidered trifle, is, by an instinct, almost always\\nfrowned upon and therefore somewhat secreted and\\nnever mentioned to adults, but by an instinct that\\nis almost universal in childhood, some insignificant\\ntrifle is invested with many of the attributes of per-\\nsonality. It has something in it that corresponds\\nwith something or other in the soul of the child.\\nAnd so it goes on up to higher and higher stages.\\nWho has not seen the passionate love of children\\nfor particular flowers How many children in the\\ncountry find a chance to know enough of Nature to\\nfeel its real influences and to learn that\\n1 1 1 1 r i- c Illustrated\\nNature-love which is the first religion ot byNatnre-\\nevery race that has existed in the world love\\nWho has not seen cases of this Nature-love, very", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0195.jp2"}, "196": {"fulltext": "170 THE RELIGIOUS CONTENT OF THE CHILD-MIND.\\nobvious The little girl, perhaps, talking to the\\nflowers, thinking they speak to her saying her pray-\\ners to them, wishing and hoping they won t be cold,\\nand covering them up, not to save them from wilt-\\ning, nor because there is any danger of frost, but\\nthat they may feel the warmth she wishes. She\\nimagines she hears voices whispering in the\\ntrees.\\nEvery child is dwarfed in some function of his\\nsoul, who has not been brought in contact with\\nanimal life: and the more of it, the better. The\\nanimal soul is described by some people as the\\nhuman soul without the inspiration. Suppose, for\\ninstance, that a child know r s a peacock has seen it\\nstrut and spread its feathers. Suppose it finds a\\nparable in which that bird is referred to. It is\\nfamiliar with the qualities that are implied in the\\nhuman life. We say of a lady, She is a parable:\\nshe is a peacock. And so all other animals are\\npsychological specimens, and the first school of\\nhuman nature, that precedes all others, is to know\\nthem! That is why yEsop and all these many fables\\nhave had such far-wrought influence on the childish\\nsoul, as vehicles by which morals, and sometimes\\neven religion itself, are taught. Children talk to\\ntheir pets, and believe they are interested. They\\npersonify them, as you know. They think they go\\nto Heaven with them. They believe the doll speaks,\\nand shares all their own sympathies. I know a little\\ngirl who learned French in order to talk to the\\nFrench doll that her mother brought her from Paris,\\nso strong was the doll passion, which usually de-", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0196.jp2"}, "197": {"fulltext": "THE RELIGIOUS CONTENT OF THE CHILD-MIND. 171\\nvelops in her at about the age of eight or nine years,\\nin the average child.\\nAnd when you pass up higher, you find these\\nnatural religions there manifesting themselves. A\\nson of a friend of mine, who lives in Washington a\\nboy about four some two or three years ago, when\\nI was visiting this friend, was in the back Natural\\ndoor of the house, as the full moon was Religion,\\nrising and as I sat there, I overheard him saying\\nsomething like this: Moon, come down and speak\\nto Henny. Good moon, Henny love you. It\\nmay not have been exactly those words, but in that\\nchildish way addressing the moon a kind of primi-\\ntive prayer or orison, or something of that sort.\\nAnd I believe that something very deep and striking\\nand important was taking place between that child s\\nsoul and the moon.\\nWe forget that many people have had no higher\\nreligion than this. For instance, Socrates, in his\\ntrial, says, before his judges, to Miletus, his chief\\naccuser, O Miletus, with all your rage against me,\\nyou surely would not go so far as to say that I do\\nnot believe that the sun and moon are the supreme\\ngods in this universe. Nobody would say that.\\nOf course he didn t. Every Greek believed that the\\nsun and moon were the supreme deities, and said\\ntheir prayers to them. And some of the gods and\\ngoddesses, as you know, had some of the most beauti-\\nful temples that ever were reared in the world, as\\nproducts of the religious sentiment. And so on,\\nfrom the rudest kind of fetich-worship from the\\nsimple stone ebenezer. The Palestine Exploration", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0197.jp2"}, "198": {"fulltext": "172 THE RELIGIOUS CONTENT OF THE CHILD-MIND.\\npeople tell us that the chief thing they find there is\\nthe stone set up one stone on another by the\\nprimitive population, perhaps not simply because\\nthey were idols of stone, as some people say. Per-\\nhaps there was a good deal of symbolism, and they\\nrepresented something, as they certainly do in all\\nhigher forms of idolatry all through the worship of\\ninanimate objects, up to the worship of sun and\\nmoon and stars, which have implanted a sentiment\\nso deep in man, that one of the deepest thinkers we\\nhave ever had declared that the undevout astronomer\\nwas mad. From the lowest to the highest, we see\\nthe religious effect of nature: and it has first place,\\nand it must have; for it is detrimental, it is cutting\\noff the tadpole s tail, to try to teach the higher forms\\nof religious sentiment without the child having had\\na good radical experience with the lower forms. It\\nis assuming that we can skip stages in human evolu-\\ntion, which Nature s stern decree makes it impossible\\nfor us ever to pass by. We must always pass\\nthrough them all.\\nWhen we come to ask the practical question,\\nwhether or not we would teach Nature in the Sun-\\nNawstudy day-school, we may well pause: but for\\nin the Sun- myself, I am quite convinced of the wis-\\ndom of two recent Sunday-school pro-\\ngrammes that I have seen, which give a place for\\nteaching Nature, as from the religious standpoint.\\nThere is nothing that stimulates the child sentiment\\nof awe, reverence, and dependence sentiments which\\nall religious philosophy now agrees in making the\\nbasis of religion in the soul there is nothing that", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0198.jp2"}, "199": {"fulltext": "THE RELIGIOUS CONTENT OF THE CHILD-MIND. 173\\nteaches these sentiments, stimulates them, causes\\nthem to grow, like a judicious course of Nature-study.\\nOf course, I don t mean the study with the micro-\\nscope, or the technique of names or nomenclature,\\nbut I mean the poetic aspect of nature, the spontane-\\nous sentiment that springs up in every warm-hearted\\nchild when coming in contact with nature. On a\\nsummer s day, take a group of children into the\\nwoods, and you find that, although in the meadow\\nand open land they may have been jolly and running\\nand climbing, the moment they enter the forest there\\nis a hush. They feel a certain sort of awe in the\\ngloom and sombreness of a quiet summer forest.\\nThat sentiment, Professor Zeller tells us and he is,\\nperhaps, the most competent man to speak on that\\nsubject Professor Zeller, in his History of the\\nReligious Sentiment among the Ancient Romans,\\nsays that that sentiment of awe in the presence of\\nthe forest was the only religious sentiment that the\\nancient Romans ever developed at the root of all\\nthe religion they ever had. And we know, in the\\nlatter part of the Roman Empire, it was at least rich\\nenough to produce in their people a rank growth\\nof superstitions, such as the world has never seen.\\nAnd the child should have a chance to develop that\\nat its proper time, in order that the sentiments on\\nwhich the higher forms of religion rest, and without\\nwhich every kind of religious development is defec-\\ntive, may come to their highest perfection.\\nWhen we look over the history of savage religions\\nand primitive religions, especially the ethnic re-\\nligions, we find that there is hardly one single ob-", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0199.jp2"}, "200": {"fulltext": "174 THE RELIGIOUS CONTENT OF THE CHILD-MIND.\\nject in all nature that has not been worshipped by\\nIt p some savage race. Max Miiller tells us\\nPrimitive that it would be difficult to find anything\\neigions. sQ re p U i s ve so insignificant, so vulgar,\\neven, that it had not been made by some race,\\nsomewhere, the object of superstitious and supreme\\nworship. And we know that in the three thousand\\ndeities of the Arians almost every kind of natural\\nobject was somehow represented and personified.\\nOf course, particularly the sky. We have plenty of\\nsky-worshippers to-day. The clouds what would\\nbecome of the imagination if it were not for the\\nclouds The child in the country gazes at them,\\nand he forms palaces, and sails, wild scenes of Judg-\\nment day, crowds of angels he sees great ships, and\\nflags everything that can be conceived of: and the\\nclouds have had an immense influence in giving a\\nsense of reality to something up above us. I am\\ninclined to agree with M. Renan, who tells us that\\nthe clouds, and thunder, and mountains, each had\\nmore to do than any other one factor, he thinks, in\\nshaping the religious conceptions of the ancient\\nHebrews. But however that may be, no one who\\nknows children can doubt that they have a very deep\\nand instinctive love and reverence for objects in\\nNature, and that they do pass through a great many\\nmore of these ancient idolatrous stages than we\\nknow, and the dictum of modern science is that these\\nhave their place; these instincts must be developed.\\nThe objects are more tangible, they are more con-\\nstant. And just as that child is unfortunate who has\\nnever had a mother to watch over it until it grew to", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0200.jp2"}, "201": {"fulltext": "THE RELIGIOUS CONTENT OF THE CHILD-MIND. 175\\nyears of maturity especially that infant is unfortunate\\nwho has not been able to gaze into its mother s eyes,\\nand to develop toward her precisely those sentiments\\nof reverence and love and dependence which later,\\nturned toward God, constitute so much of the\\nessence of religion, just so, the child who has not\\nhad access to Nature and has not felt her uplifting\\npower is liable to build his religious life upon the\\nsand, because it has not the solid foundations in the\\nprimeval life of the human soul to rest upon.\\nOf course this is only one fact. We have to-day\\na great many schemes of instruction from the Bible.\\nI had one come to me yesterday, and brought it\\ndown on the train, and looked it over. It Natural re-\\nis very liberal more liberal than almost jfgJ2^ T _\\nany that I have seen. It recognises Nature- schools.\\nworship at the beginning of the course, and at the\\nend of the course. It insists upon some training in\\nethnic religions in other religions than Christianity.\\nIt accepts as rather fundamental the dictum that,\\njust as philologists tell us that he who knows only\\none language really knows none, because he does\\nnot know it comparatively, and does not know the\\nderivation of words, just so it is true that he who\\nknows but one religion really knows none adequately.\\nSo that it has even introduced something about Bud-\\ndhism, and two or three other of the higher ethnic\\nreligions, at the latter part of this course. I do not\\nknow what the justification of that might be. Per-\\nhaps we may question it. But I think there can be\\nno hesitation whatever in insisting that the mytho-\\npceic and sentimental aspect of Nature, and some of", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0201.jp2"}, "202": {"fulltext": "176 THE RELIGIOUS CONTENT OF THE CHILD- MIND.\\nits great facts, should be taught to children in the\\nSunday-school in a way to bring out natural religion\\nall there is of it to make the most and the best of\\nit, because that is the best foundation on which to\\nbuild the higher structure of Christianity.\\nIt seems to me we cannot say very much, perhaps,\\nupon the order of Bible-study. We have it in these\\nvarious programmes, sometimes beginning\\no/tJrKbie. m e m iddle and going both ways, some-\\ntimes beginning with the ancient heroes in\\nthe Pentateuch, sometimes beginning with the New\\nTestament and working backward. But it does seem\\nto me that the Bible, certainly the most consummate\\ntext-book in psychology that the world has ever\\nseen, not only knows and touches the human heart\\nat deeper and more points than any other, but that\\nthe order of its books, in the main, is the most\\npedagogic. It begins with the most majestic sweep,\\nand gives us a background of the universe. To me,\\nas an educator and psychologist, that question is not\\nof so much consequence, because the main point is\\nto teach the dependence of all things upon God.\\nCriticism has its place, the scientific estimate has its\\nplace, but not in the Sunday-school. The Sunday-\\nschool is to edify, it is to cultivate the heart and the\\nfeelings, out of which the intellect springs, of which\\nthe intellect is only a sort of dried specimen, so to\\n1 speak. The heart, in which we live, which is the\\nlargest thing in us, is to be educated. The Sunday-\\nschool is to educate the emotional and the instinctive\\nnature, and is not for the training of the reason, ex-\\ncept incidentally, so far as it may be made to min-", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0202.jp2"}, "203": {"fulltext": "THE RELIGIOUS CONTENT Of THE CHILD-MIND. 177\\nister to this nature. In that respect it seems to me\\nit differs very largely from the Day-school.\\nIf this order, in general, be followed, that would\\nbring the stress of teaching Christianity, from the\\nNew Testament, a little later than we put\\nit. And while I would by no means JjjJ^rtUm\\nadvocate, as some have lately done, that of Christ s\\nthe child be kept in ignorance of Chris- ^taughtf 6\\ntianity until he reaches the age of twelve or a Oonfirma-\\nfifteen, until the dawn of that transforma-\\ntion of adolescence which takes the child out of his\\nown individuality and makes him a member of the\\nrace, yet I am entirely convinced that if we wish to\\nwork with Nature, and not against her, it is necessary\\nthat the chief stress of the New Testament teaching,\\nand the chief personal application of the experience\\nand the saving work of Christ, be applied not much\\nearlier than the decade in which the Episcopal\\nChurch confirms, than the time when the Roman\\nCatholic and the Lutheran churches confirm, than\\nthe time when the very careful statistics in the Pres-\\nbyterian and the Methodist and the Baptist and the\\nCongregational churches show that most conversions\\ntake place, with children twelve or thirteen or there-\\nabouts, until the beginning of this transformation.\\nNature indicates there the necessity of new and larger\\nviews, the necessity of regenerative processes, be-\\ncause then the child s whole nature is turned about.\\nIt has lived for self until then, and properly. For the\\nmost part, it is necessary. It is necessary, rather,\\nthat the child up to that period should grow in body,\\nsoul, and strength, and get knowledge; that it should", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0203.jp2"}, "204": {"fulltext": "178 THE RELIGIOUS CONTENT OF THE CHILD-MIND.\\nbe done for. But here is a great break the break\\nwhen most children leave school for good. The\\naverage age of leaving school in New York, Boston,\\nChicago, and St. Louis is just about thirteen or four-\\nteen years, or thereabouts. It is just about the time\\nwhen Nature decrees a break, when children can\\nsupport themselves, and there is a tendency to run\\naway, because there is the point where the genera-\\ntions break off a little from each other, as it would\\nseem.\\nBut it is especially the time of life when the\\nthoughts of young man and maiden begin to turn to\\nother things than self. The great instincts of\\naltruism begin to be felt, and to transform the soul,\\nand far off and dimly, at first, looms up the great\\nconception that life is, after all, not to be lived for\\nself, but for others, and the instinct of subordination,\\nThe Adoles- sacr ifi ce \u00c2\u00b0f being ready to die for what\\ncent Period one would live for, begins then, and if life\\nis complete, if people do not stop their\\nmental growth, i( they are not, by some accident\\nof education or environment or heredity, condemned\\nto live their lives out upon a plane far lower than\\nNature intended them to be lived, if none of these\\nthings occur, and they come to complete maturity,\\nthen altruism has its complete work, and sacrifice\\nand work and service are a passion, not only a\\nduty, but a passion and joy. And that is the\\nessence of religion, that is its work in the human\\nsoul, to subordinate self, and to make the life of\\nthe race, and the larger life of God, have supreme\\ndominion over the heart. Love is the greatest thing", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0204.jp2"}, "205": {"fulltext": "THE RELIGIOUS CONTENT OP THE CHILD-MIND. 179\\nin the world, and to fix it on the greatest objects in\\nthe world is the end and aim of Education: and\\nthis comes chiefly at adolescence. It begins then.\\nChildren are more animal than we have thought\\nthem to be. We must think more of animals than\\nwe thought. They are more of savages than we\\nthought them to be. We must have a larger esti-\\nmate of savage life than we had, if we are to under-\\nstand them aright. They come to their highest\\nintuitive development in a very few years, and the\\ndawn of this critical period, and the time for the con-\\nsummating and completing of religious education, is\\nthen. I believe that in all our Sunday-schools the\\nconsummate care of the superintendent and the\\nteacher and the Rector should be bent not so much\\nupon the lower classes, important as they are, but\\nupon the classes of boys who are in early teens, and\\nperhaps a little later, who are coming into maturity,\\nand have no guide, almost nothing in the school,\\nalmost nothing in their environment, to really develop\\nand cultivate and elevate this great sentiment of love,\\nthan which nothing is more liable to go astray and\\nbecome perverse than which, if it is perverted, noth-\\ning works greater havoc in the soul and the body.\\nTo elevate and expand this, so it shall take hold of\\nwhat is eternally good, true, and beautiful that is\\nthe time, and that is the immortal work of the\\nSunday-school teacher.\\nTo love and to be interested most in those things\\nthat are most worthy of love and of interest that is\\nthe end of life: and religion is the only thing, in all\\nthis vast mass of cultures that our curriculums are", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0205.jp2"}, "206": {"fulltext": "i So THE RELIGIOUS CONTENT OF THE CHILD-MIND.\\ntrying to train in so many ways religion is the only\\nthing that can ever lead us to that consummation.\\nI think that in some of our communions we have\\nDanger of been premature; we have sought for too\\ntheUprin- s P ee dy results. A great many have sought\\nciples. to reap where they had not sown. They\\nhave endeavoured to pick open the bud before it was\\nready to blossom of itself. We have even revival\\nsermons, I believe, still, to children; and one of\\nthese revivalists was kind enough to send me a list of\\nhis conversions, and I figured up over four thousand\\nof them, and found that the average of the children\\nhe had converted was nine years. Now whether or\\nnot so early an age is the age at which the consum-\\nmate effect of religious training ought to be aimed at,\\nI question whether the soul is expanded enough.\\nWe know what the results of precocity are. If chil-\\ndren s minds are brought in contact with great things\\nthat they cannot grapple, there is a kind of inocula-\\ntion that takes place. They are vaccinated. They\\nhave the chicken-pox form, instead of the severe\\nform, and they are prevented from taking a deeper\\nand more permanent transforming interest in these\\nthings: and I am very strongly persuaded, for one,\\nthat while a great deal of good may be done in many\\ncases, there is a very grave danger in bringing home\\nthe supremest questions of religion to young people\\nuntil those instincts and those passions are developed,\\nwhich are stronger than any other in life, and which,\\nif misguided, may lead to destruction. When those\\nare unfolded, they need every restraint that religion\\ncan possibly afford, and they should receive the", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0206.jp2"}, "207": {"fulltext": "THE RELIGIOUS CONTENT OF THE CHILD-MIND. iSl\\nstrongest and the best training. There should be\\nno course of training that makes possible rubbing\\nthe bloom off, or dulling the effect of all these, but\\nin their pristine power they should be applied when\\nthey are most necessary to check passion and to\\nsubdue rampant personality and selfishness, and to\\ncivilize and humanize the soul.\\nI am inclined to think that John Stuart Mill said\\na rather good thing about this. He said that teach-\\ning children to be good too early was a little like\\nearly rising. People who were very early j g j^,\\nrisers, he said, in the morning, were quite View,\\napt to be very proud of it all the forenoon, and then\\nrather stupid in the afternoon, and very uninteresting\\nin the evening. And I am inclined to think that\\nsomething of that occurs in those who wake up too\\nearly to religious truths. They may be very interest-\\ning as precocious children or boy prodigies, possibly;\\nbut I think they grow uninteresting and sterile in the\\nafternoon of life, and in them often the power and\\nstress of religion somehow loses its force. It does\\nnot grow with the years and strengthen with their\\nstrength, as it really ought to do.\\nThen to leave this there is another point of\\nview which must not be overlooked. Science in\\nmany ways is coming to reaffirm many of Adolescenc\\nthe old principles of religion. Take this and Conver-\\nof conversion. There are a great many\\npeople who think that there is not much in it, that\\nConfirmation, and so on, do not mean very much.\\nThere is great reason to believe that the next five\\nyears will see a revolution of sentiment in all the", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0207.jp2"}, "208": {"fulltext": "1 82 THE RELIGIOUS CONTENT OF THE CHILD-MIND.\\nchurches, on this subject; that it will come to us\\nfrom science, which will show that Nature has a real\\nregeneration in the soul at this time that the in-\\nterpreting faculties, the imagination, and the senti-\\nments are immensely quickened. There is a vast\\nnew literature on this subject of adolescence. It\\nshows that mankind becomes different in a very few\\nyears. Stature increases. Boys begin to grow\\nespecially at twelve, and grow for a few years and\\nthen stop. They grow in their weight; their brains\\ndevelop in a remarkable way. Their muscular\\nstrength increases, new interests, new passions arise;\\nnew dangers, of course; and it is the time of greatest\\nprevalence in the line of crime. Later statistics\\nshow that before the close of the years of adolescence\\nmost of the crimes are committed not the deepest\\nand darkest crimes, but the most. So that it seems\\nas though good and evil struggle together for the\\nmastery of the human soul at no other time of life so\\nmuch as at this time.\\nAll we know, then, of this period seems to indi-\\ncate that it is a kind of regeneration, of the same\\nsort which takes place in the soul, and that religion,\\nin formulating it, has simply been true to Nature,\\ngiving it its crown of development.\\nSo, too, with regard to sin. I am very strongly\\npersuaded that not many years will pass before we\\nScience and shall have from science a very strong plea\\nSm for more preaching of sin from the pulpit.\\nI say this with great diffidence, and I hardly meant\\nto put it quite so strongly, but I will not go back\\nnow, for I very rarely get an opportunity to talk", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0208.jp2"}, "209": {"fulltext": "THE HELIGIOUS CONTENT OP THE CHILD-MIND. 183\\nback from the pulpit; my place is in the pews. But\\nI do feel very strongly persuaded that we ought\\nto have a little of the old-fashioned doctrine of sin\\npreached. Augustine preached it. The Church\\ndeifies some of our good Calvinistic friends for\\npreaching it. We do not hear so very much of it:\\nbut it is a dreadful thing. Read a book like Nordau s\\nDegeneration. Read the modern studies in\\ncriminology that are being made. Read the litera-\\nture that is abroad, stamped with the marks of\\nhuman decadence. Look at life as you see it. Is\\nnot sin a real thing\\nOne of my students investigated with great labour,\\na while ago, and culled from the newspapers various\\nadvertisements that are circulated in all the papers\\nof this country, to young men, warning them against\\nthe errors of youth, and adding that they could be\\ncured with so many bottles, at so much, perhaps.\\nAnd he found that there were now no less than\\nseven of these great societies publishing syndicates,\\nif you please for the circulation of the answers to\\nthese advertisements. The business is conducted in\\nthis way. Scare advertisements are sent out. Un-\\nwary youth write, asking questions. These AwMresnlt8\\nyoung men, most of whom are normal, are of sin on Con-\\ninstructed to send in their complaints.\\nThey write their letters with their hearts blood.\\nI have read them. I bought a thousand at the\\nsyndicate price, and looked them over. The most\\nawful letters that I ever read because most of\\nthem, as I say, were ingenuous young men, and\\nthough perfectly normal, were made to think,", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0209.jp2"}, "210": {"fulltext": "l3 4 THE RELIGIOUS CONTENT OF THE CHILD-MIND.\\nthrough the neglect of their parents and their\\nteachers, that they were all wrong and corrupt, and\\nthey are made to buy these nostrums and to eat out\\ntheir own soul and become cankered by a sense of\\nsin they ought not to feel, in very many cases. It\\nis most fearful reading. We estimated the number\\nof these letters. We know what they cost. They\\ncost twenty-five dollars a thousand the first time, the\\nsecond time twenty dollars, and so on until they\\nhave been sold five times because the young man\\nwill perhaps buy of the fifth different company, and\\nthe fifth time the syndicate price is five dollars a\\nthousand for those letters, written with the utmost\\nsecrecy by young men, many of them from our best\\nfamilies. And there are now on sale such letters\\nfrom four and a half million young men in this\\ncountry, that can be bought at those prices.\\nNow don t tell me that sin is not a real thing, that\\nit does not need to be preached. It is sin shown,\\nnot so much in the acts, as in the consciences of these\\nyoung men. It is the power exercised over them\\nby their delusive impressions of their own acts, by\\nreason of the tendencies which exist in their hearts,\\nand in their nature, which need right guidance.\\nThe recent studies from many points studies in\\npsychology, studies of the emotions, of the brain, of\\nthe whole nervous system, with many experiments\\nPsychology con ducted in the laboratory, show, in a far\\nand the more minute way than has ever been shown\\nbefore, that there is a very close rapport\\nbetween psychology and the Bible\u00e2\u0080\u0094 a rapport which\\namounts to sympathy, and which perhaps is going to", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0210.jp2"}, "211": {"fulltext": "THE RELIGIOUS CONTENT OF THE CHILD-MIND. 185\\namount almost to identity. This is to be the point\\nof contact between science and religion, in that day\\nwhich is speedily coming. And I believe we shall\\nrealize that there has been a vast amount of energy\\nlost because we have thought that the primary reve-\\nlation of God in His works could be set over against\\nthe revelation which God has made to us in His\\nholy word. The two are one. They reinforce each\\nother. All the essentials of the two are implied in\\neach. And I am myself hopeful enough to believe\\nthat when this old view shall be ended, and that\\nwhen this sad chasm between them, in which so\\nmany unsightly and rank weeds have grown up, is\\nclosed, out of a full heart we shall be able to ex-\\npress some such sentiment as Daniel Webster did,\\nin that famous speech of his, you remember, which\\nI might almost parody by saying, When our eyes\\nshall behold for the last time, perhaps, the sun of\\nthis century, or the sun of the next decade, they will\\nnot see him shining upon a culture divorced, broken,\\nbut rather upon the two great wings of human in-\\nterest, Science and Religion, the standards of both\\nhigh advanced, and bearing no such miserable\\ninquiry as What is Science worth or those other\\nwords of delusion and folly, Religion first, and\\nScience afterwards but everywhere men will unite\\nin feeling that the two are one and inseparable.\\nAnd when it comes, we shall realize what an im-\\nmense amount of energy has been los\u00e2\u0080\u009e, and how\\nmuch we have faltered in our upward strivings in\\nreligious work, because we have been intimidated by\\nscience. The higher ranges of science, that deal", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0211.jp2"}, "212": {"fulltext": "iS6 THE RELIGIOUS CONTENT OF THE CHILD-MIND.\\nwith the human soul, reinforce every one of the great\\nfundamental tables of the Bible. And it is high\\ntime that we recognise this, and adopt all that it\\ncan give us into the Sunday-school and the pul-\\npit.\\nI must add one final thought. It is almost ex-\\nactly the thought with which I began.\\nThe best period in life is childhood the best\\nperiod of human life. It is the richest and the\\nChildhood largest. It has most sympathies, most\\nLriodof delusions, most capacities, most pleasures,\\nLife- between birth and complete maturity,\\nwhich we now believe does not occur till well on in\\nthe twenties, and perhaps even later, as the best\\nauthorities tell us but .in the growing period of life\\nis found almost all that makes life worth the living.\\nBiology tells us that every cell and tissue of the\\nhuman body is simply a servant of those minute pro-\\nductive elements which pass on the sacred torch of\\nBiology s life from one generation to another. They\\nwitness. are immortal. We are all literally physical\\nparts of our parents, back, back to Adam. The\\nprimitive cell divides, the pieces divide again finally\\ntwo collide, and become two organs. There is no\\ndeath, there is no corpse. That is the way in which\\nlife began. There was physical immortality. But\\nlater organs were necessary for special purposes, and\\nit was with specialization that death began. Biol-\\nogists describe this origin of death in the world\\nthus: It is the lower functions, the more special-\\nized, that die: but that immortal part that still repre-\\nsents and passes on this sacred torch of life to the", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0212.jp2"}, "213": {"fulltext": "THE RELIGIOUS CONTENT OF THE CHILD-MIND. 187\\nfurther generations that is the master tissue that\\neverything else serves.\\nAnd so of childhood, we may say that childhood\\nrepresents, often, the noblest humanity. It is the\\nhuman nature at its very best, highest and fullest and\\nrichest, before sin has very deeply entered for the\\nchild, before the teens, cannot commit any so very\\ngrievous sin nothing compared to the temptations\\nthat assail it later in life. Wordsworth\\n1 tt i-i- 11 1 Childhood\\nwas right. He was speaking literally, and the noblest\\nbiology reinforces him in all those glorious numamt y\\nascriptions of transcendent insight to the human\\nchild s soul. It does not reason, it can hardly walk\\nin thought, but its intuitions are subtle. There is not\\na thing in the environment to which it is not respon-\\nsive. It is like a seed which is in the soil. Perhaps\\nthe sunlight does not shine directly upon it, but\\nthere is not a ray over it, not a drop of moisture\\nabove it, that does not refresh it in every particle\\nof its being, and does not quicken it to new life.\\nIs it so with the soul of the child It is, as I said,\\nthe soul of the race. It is generic, it is complete.\\nThere have been none of the necessary subtractions.\\nAnd civilization is measured by a new standard.\\nThe Church, the home, the school, are good only\\nso far as they are means of bringing human nature\\nto a fuller and completer maturity. That is the\\nhighest thing to be gained to develop the race on\\nand up, and thus evolution always proceeds. It\\nstarts off from childhood. To bring to maturity is\\nto keep young, to carry childhood into old age, and\\nkeep it green, so that there shall be no decadence,", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0213.jp2"}, "214": {"fulltext": "1 88 THE RELIGIOUS CONTENT OF THE CHILD-MIND.\\nand old age shall not be repulsive, as it often is.\\nThe best possible test of every human culture is\\nwhether or not it can preserve that curious and\\nunique and divine freshness of soul that is the\\npeculiar badge and characteristic of childhood\\nwhether it keeps us eternally young. That is genius.\\nGenius is nothing but childhood perpetuated into old\\nage. And the best, the highest service that can\\npossibly be rendered is the service and the ministry\\nto childhood.\\nThe Roman Catholic Church is waking up upon\\nthis subject. I heard, in France, this last summer,\\nsome very remarkable things about a new movement\\nr,, in this direction, which I wish to know\\nTeaching\\nbest for more about. And I think our churches\\nchildren. i r\\nare coming to realize now as never before,\\nthat it is a far higher thing, because it does more\\ngood, to really reach children before they are\\nhighly matured, than to preach and work for par-\\nents. Not but that that work is needed sadly\\nenough, but it requires higher talent, greater\\ncapacity, more genius, more full mastery of know-\\nledge, to teach children. The true teacher can go\\nthrough the highest and most consummate mastery\\nof expert subjects, and make them interesting to a\\nlittle child. Any one who ever saw Professor\\nHuxley talk to his own children would realize that\\nthere was not a thing that that great mind knew in\\nscience, that he could not make fascinating to the\\nlittle child. And so in religion. Mastery in the\\nknowledge of religion, sympathy with Christ, that\\nmakes us really interested in His mind and will, is", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0214.jp2"}, "215": {"fulltext": "THE RELIGIOUS CONTENT OF THE CHILD-MIND. 189\\nbest tested by capacity to lead and minister to child-\\nhood.\\nSo that the child is leading us again, as never\\nbefore. And if some methods of thought change in\\nthe world, if some of us lose a little confidence in\\nthe ideas that have guided us hitherto, there is one\\ntest that is sure, because it comes right up from the\\nheart of Nature, and is the criterion by which every\\nother truth soever in the world must forever be\\ntested whether or not it ministers to the more com-\\nplete growth and maturity of childhood.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0215.jp2"}, "216": {"fulltext": "", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0216.jp2"}, "217": {"fulltext": "VIII.\\nTHE USE OF BIOGRAPHY IN RELI-\\nGIOUS INSTRUCTION.\\nBy Professor Frank Morton McMurry, Ph.D., Professor\\nof The Theory of Teaching, in Teachers College,\\nColumbia University.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0217.jp2"}, "218": {"fulltext": "SYNOPSIS OF LECTURE VIII.\\nThe two Fundamental Principles of all Instruction.\\nLaw controls all kinds of Instruction.\\nObject of Instruction is to develop Permanent Interest.\\nImportance of Biography in Religious Instruction.\\nDepends on our aspect of the Bible.\\nDecision important in Day-schools.\\nBible Instruction primarily History.\\nSelected Summary of Biographical Bible Instruction.\\nLiterature and underlying Truths not excluded.\\nIllustrations.\\nYet History the Groundwork.\\nReason for Biographical Treatment of the Bible.\\nChild uses Personification.\\nHence even Geography taught by Personification.\\nAlso History, Nature-study, and Science as welL\\nWhy does Biography interest\\nBecause it gives Facts connectedly.\\nHence close Relation needed between Lessons.\\nDifficulties in Sunday-school Lessons.\\nBecause Biography is Concrete.\\nLiterature accepts this Principle.\\nSunday-schools ignore it.\\nAbuse illustrated by Story of The Match Girl.\\nProper Ratio of Concrete to Abstract, io i.\\nHence Instruction should be mainly by Narrative.\\nBiography forms good groundwork for other Facts.\\nAlso helpful in Reviews.\\nGood basis for Examinations of Teachers.\\nAge best suited for Study of Biography.\\nAll Teachers deal best with pupils by using Facts.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0218.jp2"}, "219": {"fulltext": "THE USE OF BIOGRAPHY IN RELIGIOUS\\nINSTRUCTION.\\nSOME statement of fundamental principles is first\\nnecessary, as a basis for the remarks that\\nare to follow. I desire, therefore, to men- mental Prin-\\ntion two such guiding thoughts. cl P leSi\\nIn the first place, law prevails in religious teach-\\ning, as in other kinds of instruction. We know that,\\nin the physical world, the man who T T\\nI. Law coji-\\nopposes himself to natural law invariably trola all\\nsuffers, no matter what his intentions may Inst cti(m\\nbe. We know also that in the ordinary field of in-\\nstruction we are subject to Avhat is called psychical\\nlaw. He who follows that law meets with excellent\\nresults, and, to the extent that any one ignores it,\\nhe meets with bad results. Sometimes there is a\\ntendency, in the field of religion, to feel that the\\nsituation there is different; that, if teachers mean\\nwell, whether they possess proper knowledge or not,\\ngood results are somehow assured. There is no\\nwarrant, however, for believing that the Lord will\\ninterfere with law more in this case than in the\\nothers. This is one of the presuppositions for our\\nlater argument.\\n193", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0219.jp2"}, "220": {"fulltext": "194 BIOGRAPHY IN RELIGIOUS INSTRUCTION.\\nIn the second place, what we are aiming at\\nprimarily in religious instruction is the development\\nof a permanent interest in religious facts.\\nto develop To be sure, we often aim at knowledge, a\\npermanent knowledge of religious truth, and of the\\nInterest.\\nhistorical facts contained in the Bible. But\\nin the Sunday-school, as in the Day-school, we are\\ngrowing more and more inclined to accept an inter-\\nested attitude of mind as the largest immediate end\\nto work for. If the instructor brings about a proper\\nattitude toward the Bible, namely, that of deep in-\\nterest, he has the best guarantee of future thinking,\\nfeeling, and acting along that line. No matter how\\nmuch knowledge one may possess, it may easily lie\\ndead, a stored, unused capital; but it must be pre-\\nsented in a certain skilful manner in order to awaken\\npermanent interest; it is therefore merely a means\\nto an end rather than the highest immediate end in\\nitself.\\nThere, then, are my two fundamental presupposi-\\ntions. It is especially important to remember the\\nOnriove latter, since it will directly influence the\\nbased on later discussion. The thought might be\\now e ge. wor( j e( differently by saying that we are\\naiming at love, a religious love as our highest\\ndirect object. Of course this object is based upon\\nknowledge, for clear ideas must be the basis of most\\npermanent interests. But since we can impart a fair\\ndegree of knowledge without arousing a love and\\nin fact it is very often done we must fix the larger\\npurpose in mind and hold it before us continually.\\nKnowledge does not necessarily include love; but", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0220.jp2"}, "221": {"fulltext": "BIOGRAPHY IN RELIGIOUS INSTRUCTION. 195\\nlove for religious thought includes knowledge to a\\nfair degree and is an outgrowth from it. The one is\\nlarger than the other, and guarantees far more for\\nthe future. Any thoughtful normal-school teacher\\nwill admit that what he most cares to develop among\\nyoung teachers is a love for teaching, rather than a\\nknowledge about teaching. In making this asser-\\ntion, therefore, about the worth of interest as a\\nteaching aim, I am in full harmony with those\\nengaged in the professional training of teachers.\\nOur first problem for consideration is this To\\nwhat extent is biography a subject of im- importance\\nportance in Sunday-school Instruction f Biography\\nib religious\\nIs it merely a matter that affects method instruction.\\nOr does its influence extend much farther\\nThe answer depends entirely upon our conception\\nof the Bible. If the Sacred Book is primarily litera-\\nture, in distinction from history; biography De endson\\ncannot play a prominent part in its teach- our aspect\\ning. Or if it deals mainly with abstract\\nreligious truths pertaining to religious life, biography\\ncannot be of great importance in Sunday-school\\ninstruction. On the other hand, if the Bible is con-\\nceived of, as containing principally religious history,\\nbiography can prove of great influence.\\nIt is particularly important that this problem be\\nsolved before we proceed further. In the Day-\\nschool, it is necessary that the teacher know\\nDecision 1m-\\nin every recitation whether he is giving in- p0 rtantin\\nstruction primarily in early reading, litera- Day-schools.\\nture, history, or in some other study. Instructors\\nin normal schools find that young teachers commit", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0221.jp2"}, "222": {"fulltext": "I9 6 BIOGRAPHY IN RELIGIOUS INSTRUCTION.\\none of their gravest errors at this point; for when\\none is not quite sure as to what his subject is, he\\nfails to grasp his principal points fully enough to\\nseparate them clearly from all others. He is then\\nin danger of drifting from thought to thought, and\\nnot accomplishing a definite piece of work. The\\nproper state is reached when the teacher can say:\\nIt is this and not something else; and only such\\nsubject-matter will be admitted into the recitation as\\nwill contribute to this one end. I make no attempt\\nto prove this statement, at present, owing to lack of\\ntime I merely assert that, if a teacher will keep his\\nbearings and accomplish ends, he must carry clearly\\nin mind the nature of each of his studies, and admit\\nonly such matter as is in accord with it. Applying\\nthis thought to the Sunday-school if the Bible is\\nat one time history, at another literature, and at a\\nthird abstract religious truth, the teacher is in\\ndanger of shifting from one to the other, and pursu-\\ning no definite purpose.\\nLet me say, without argument, that I conceive of\\nBible instruction as concerned primarily with history.\\nI do not dare assert that most of the Bible\\nBible In- _\\nstmction is history but so far as the presentation of\\nprimarily jj- s subject-matter to children is concerned,\\nHistory. J\\nI believe that most good can be accom-\\nplished by working principally with the historical\\nportions. I therefore map out for myself a few of the\\ngreat characters for study.\\nStarting with the Patriarchs, I should choose\\nAbraham, Isaac, Jacob, and Joseph, Moses and\\nJoshua; the Judges would follow, and then would", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0222.jp2"}, "223": {"fulltext": "BIOGRAPHY IN RELIGIOUS INSTRUCTION. 197\\ncome the Kings, especially Saul, David, and Solo-\\nmon. In the New Testament, the prin-\\ncipal topics would be the Life of Christ, Selected\\nsummary.\\nwith His Disciples, and that of St. Paul.\\nThis is a very brief summary of the selections, if we\\nconceive of the Bible as containing for children\\nprimarily history, and that biographical history.\\nWe see that in determining the use of biography in\\nreligious teaching, we are first compelled to take\\nsome position in regard to the nature of the Bible\\ncontent. Then, if it is chiefly history, we must\\ndecide whether it shall be biography or race-history;\\nand if the latter, whether it shall be a simple narra-\\ntive of the principal events in the development of\\nthe Jewish race, or rather the historical growth of a\\nfew great ideas, to which the race-development itself\\nwould be quite subordinate.\\nAlthough, as already stated, I am considering the\\nBible to be history and have chosen to present it in\\nbiographical form, these facts do not by\\n1 11 1 i- j Literature\\nany means exclude all the literature and andunder-\\nthe abstract truths from the attention of lyiagfaaths\\nnot excluded.\\nchildren. The many events contained in\\nthe biographies need to be interpreted in some\\nmanner; that is, they must lead up to important,\\ngeneralizations of some kind. These would be the\\ngreat religious truths that the Bible contains; and\\nthese truths are often presented in an especially\\nattractive form, either in single verses or in whole\\nchapters, the literature itself need not be neglected.\\nSuppose, for example, that we are treating the Story\\nof Joseph. The early part of it suggests numerous", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0223.jp2"}, "224": {"fulltext": "198 BIOGRAPHY IN RELIGIOUS INSTRUCTION.\\nverses. His early treatment by his brothers calls to\\nmind first St. John xv. Whosoever hateth\\nIllustrations. a\\nhis brother is a murderer. When the\\nchildren picture him in the pit, they can recall\\nseveral verses to comfort him. They should answer\\nin Scripture, when asked, what Commandments his\\nbrothers had broken. The relation between the\\nhistorical incidents recited and the great Bible truths\\ncan further be emphasized by calling up in this con-\\nnection Gal. vi. 7: Whatsoever a man soweth, that\\nshall he also reap Heb. xii. 6: Whom the Lord\\nloveth, Hechasteneth Prov. xxviii. 13 He that\\ncovereth his sins shall not prosper; but whosoever\\nconfesseth and forsaketh them shall have mercy.\\nThese are some of the verses that could well be used\\nto express central thoughts connected with the Story\\nof Joseph. Some of the Psalms and some selections\\nfrom other literature might also express underlying\\nthoughts of this historical narrative.\\nThus it is plain that in arranging for the Bible in-\\nstruction of children to be historical, much room is\\nprovided for Bible literature and abstract\\nYet History -r 1 1 n\\nthe ground- religious truths. But history shall consti-\\nworkl tute the groundwork or body of the in-\\nstruction, and only so much of the other two shall\\nbe admitted as is necessary in order to present, in\\nproper form, the principal generalizations that the\\nhistory suggests. This plan, if generally agreed upon,\\nwould eliminate much of the moralizing of the Sun-\\nday-school, which accomplishes little more than the\\ndevelopment of a positive dislike for such instruction.\\nThus far I have expressed a preference for", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0224.jp2"}, "225": {"fulltext": "BIOGRAPHY IN RELIGIOUS INSTRUCTION. 1 99\\nbiography without giving reasons. Let me now\\nattempt to prove, that biography is an especially\\ninterestino- form of subject-matter. The\\nJ .Reason for\\nlittle child wants to endow its playthings biographical\\nwith its own characteristics. He endows treatmenti\\nhis doll with the ability to feel, to become sick, to\\nbe comforted, to take medicine, and to be made\\nwell again. So long as the objects about him lack\\nlife, they are unrelated to the child; but so soon\\nas they are given personality, he is drawn\\ntoward them, he loves and enjoys them. p e rsonifica-\\nThis fact is so important in school work ticm\\nthat good primary teachers regularly make use\\nof personification in dealing with young children.\\nThe popularity of certain books is another proof that\\nbiography is particularly interesting. If boys and\\ngirls, eight to ten years of age, were asked to tell\\nhow a man might live, if he were placed on an island\\nby himself, how he would make his clothing, obtain\\nhis food, etc., the problem might excite little in-\\nterest. But the moment the situation is personified,\\nthe moment a man by the name of Robinson Crusoe\\nis placed in that condition, and opportunity is given\\nto follow him from day to day, the narrative is made\\nhighly entertaining. Boys and girls weep with\\nCrusoe when he is seriously ill, and they rejoice\\nwhen he becomes well again. Thus, feeling is pro-\\nduced the moment personality is introduced. Omit\\nthe thread of life due to personality, and we have an\\nessay. It may contain an equal amount of truth,\\nand be just as clearly put but it has not that element\\nwhich boys and girls most like.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0225.jp2"}, "226": {"fulltext": "200 BIOGRAPHY IN RELIGIOUS INSTRUCTION.\\nTeachers of geography take advantage of this fact\\nby using a book called The Seven Little Sisters.\\nIts purpose is the description of the prin-\\nHenceGeog- c i pa i climates on the globe, and it is\\nraphy even r i\\nis taught by attained by relating some of the experiences\\nPersonifica- of Httle girlSj who Hve in different parts of\\nthe world. There are several other books\\nthat are used in geography in the same manner.\\nPilgrim s Progress is a story on the same plan.\\nIf the experiences of a Christian had been described,\\nmerely to tell the truth, and not to excite interest,\\nthis tale would have been very different. But by\\nmeans of the personification of the various tempta-\\ntions with which Christian meets, we see him vividly,\\nand accompany him in his struggles with the most\\nintense feeling. Perhaps no book illustrates this\\ngeneral thought more forcibly than does Uncle\\nTom s Cabin. Our nation first truly felt the\\ncurse of slavery when this story became known.\\nHiawatha illustrates the same truth. In some\\nschools it is now the custom to study Indian life in\\nsome detail, without any Indian in particular to talk\\nabout. But most teachers choose Hiawatha as the\\nbasis of such work. He represents Indian character-\\nistics, and in following him children obtain an\\ninsight into the race-life that is tinged with emotion,\\nlearning to love certain attributes, while disliking\\nothers. This recalls the thought at the beginning\\nof the lecture, that all education is aiming to reach\\nour emotions. Knowledge is desirable, indeed\\nnecessary; but knowledge, alone, lacks life. It is\\nan interest in knowledge, a love for it, that is the", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0226.jp2"}, "227": {"fulltext": "BIOGRAPHY IN RELIGIOUS INSTRUCTION. 201\\nsource of energy and action; and these books, that\\narouse the feeling of love, through the attractiveness\\nof a personality, are a most valuable means for the\\ndevelopment of such a character as the school wants.\\nSchool work in history is much influenced by the\\nsuperior value of biography. Children are made\\nacquainted with John Smith, Sir Walter\\nRaleigh, the Jesuits, Washington, and History.\\nLincoln, often practically living with one\\nof such men for weeks at a time, and learning to\\nlove some of the ideals for which they stood.\\nMuch the same idea is entering into Nature-study\\nin the grades, and into science in the High-school.\\nIt used to be the plan in this field to cover\\nr And in\\nbriefly most of the forms of life, at least Nature-study\\nthe various classes and orders. But there\\nis now a strong tendency, especially in the higher\\nwork, to concentrate largely on only a few types\\nof life; for instance, on the Crayfish, as the repre-\\nsentative of one large division, and another typical\\nfish as representative of another. It is not true\\nbiography; but it approaches it, inasmuch as there\\nis something like a personality present.\\nI have merely attempted, by these examples, to\\nshow that biography is of special interest, and that\\nwe are building upon that fact in Day-\\nWhy does\\nschool instruction. You might well inquire Biography\\nwhy biography excites so much interest. lnterest?\\nI know that I have no full answer to that question,\\nbut I should like to contribute two thoughts toward\\nits solution. The first is the fact that there is such\\na close connection in the series of incidents that", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0227.jp2"}, "228": {"fulltext": "202 BIOGRAPHY IN RELIGIOUS INSTRUCTION.\\nmake up each story. I am convinced that Sunday-\\nschool teachers, as a rule, do not realize the great\\nimportance of establishing such connection among\\nthe facts that they offer. Those of us who\\nit gives facts have been connected with colleges or uni-\\nconnectedly. vers ities easily recall how a one-hour course\\nin such institutions is usually abhorred, by students\\nat least, and probably by the professors also. The\\nreason is that a one-hour course, measuring one\\nrecitation period per week, has its periods so far\\napart that one loses its connections. No matter if\\na good lecture is delivered to-day, before another\\nweek rolls by it will have been so largely forgotten\\nthat the student will have to start in his subject\\nanew. For this reason, it is not customary to have\\nmany one-hour courses.\\nIn Day-schools, it is a very common complaint,\\nfrom instructors in music and art, that, because they\\nare allowed only two hours per week, they\\ntionnfeSd can accomplish but little. The children,\\nbetween being so young, too, nearly forget between\\nthe periods what they have once learned.\\nJudging Sunday-schools from this point of view, what\\nconclusion do we reach The period of actual in-\\nstruction, coming once per week, seldom exceeds\\nthirty minutes, and the attention of pupils is expected\\nto be less fully concentrated than in other branches\\nof study. Certainly if ever there is need of the help\\nsecured by a close connection, between topics from\\nSunday to Sunday, this is the time. Nevertheless,\\nthe subject-matter is not so related. A few years\\nago the highest unit, as a rule, was the one-day s", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0228.jp2"}, "229": {"fulltext": "BIOGRAPHY IN RELIGIOUS INSTRUCTION. 203\\nwork; and probably a majority of Sunday-schools\\nfollow that plan at the present time. Instead of\\nreceiving some impetus from the preceding lesson,\\nthe work begins, each Sunday, anew. And, very\\noften, even if a teacher ardently desired to obtain\\nmaterial help from the past lessons, it would be use-\\nless to make the attempt, because the topics them-\\nselves are unrelated. Yet it is certainly possible so\\nto select and arrange subject-matter as to obtain a\\nclose sequence of thought from Sunday to Sunday,\\nand to sustain a considerable degree of interest.\\nThat is very commonly done in teaching the story\\nof Crusoe to seven-year old pupils in the Public\\nschools. Suppose that a child has reached the point\\nwhere Crusoe has managed to cut a suit of clothes\\nfrom the hides of goats. When a new lesson is\\nbegun, interest is quickly established, for the moment\\nthe question is put, Where did we leave Crusoe\\nthe answer is readily given.\\nIn the Sunday-school instruction that I have\\nknown, the most enjoyable part of the period usually\\ncame during the last few minutes. Cannot\\nmany of you teachers recall how you have ^g^ay-\\nyearned for just five minutes more You school Les-\\nhad worked your way up to your point, and\\na few minutes more seemed equal in worth to the\\npreceding thirty. This difficulty will be partially\\nmet, if there is such a close connection between\\ntopics from Sunday to Sunday as good biography\\naffords. The thread of thought could be speedily\\nregained, and a high degree of momentum might\\nbe reached long before the close of the recitation", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0229.jp2"}, "230": {"fulltext": "204 BIOGRAPHY IN RELIGIOUS INSTRUCTION.\\nperiod. Not merely this we can remember a large\\nnumber of facts far more easily if they are woven\\ninto a narrative. Whatever is isolated is easily for-\\ngotten, as, for instance, the brief news items, and\\nnuggets from the newspapers. But that which\\nis to prove deeply interesting, and to be long held\\nin memory, must constitute part of an extensive\\nchain or series or complex of thought. It is chiefly\\nthis kind of knowledge that can have much effect\\nupon conduct. The work of tying thought together\\nis one of the largest duties of a teacher, and is\\nbeginning to be so recognised throughout the coun-\\ntry. Indeed, knowledge is nothing more than\\nrelated thought; and unrelated facts, or even small\\ngroups of unrelated facts, are unworthy of being called\\nknowledge. Until the Sunday-school instructor,\\ntherefore, has made provision for a very close relation\\nof topics from week to week, he has neglected one\\nof the first essentials of good teaching.\\nWe have now seen one of the reasons for urging\\nthe importance of biography. Another reason is the\\nfact that biography is remarkably concrete.\\n2. Because _ T\\nBiography Concrete subject-matter is the kind that\\nis concrete, children especially like; and, what is\\nmore, it is the kind that they must have if they are\\never to reach generalization. Yet Sunday-school\\ninstruction is prevailingly abstract. There is no\\ntruth better fixed in all science than that of Induc-\\ntion. Every principle of the physical world is\\nreached and explained through concrete data; there\\nis no other way for the mind to obtain them. And\\nif we, as teachers, offer such generalizations, without", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0230.jp2"}, "231": {"fulltext": "BIOGRAPHY IN RELIGIOUS INSTRUCTION. 205\\nthe concrete data, we offer only empty words to the\\nlearner. It may be that he has already collected\\nsufficient data to interpret the words himself, and in\\nthat case he is profited but even then he shows no\\nexception to the law.\\nLiterature accepts the same general truth. Any\\ndrama of Shakespeare, or any good novel with hun-\\ndreds of phases, aims to present very few\\nlarge thoughts, or underlying truths to the acceptsXs\\nreader. Most of the space is occupied principle.\\nwith concrete details, with incidents of one sort or\\nanother, that are necessary as a groundwork. Prob-\\nably there are one hundred pages of such matter to\\none of abstraction, simply because the human mind\\nrequires such an abundance of concrete facts, as the\\nbasis of broad generalization.\\nContrast this with Sunday-school practice. A\\nfew days ago, in preparation for this lecture, I\\nsearched about for a sample of the Sunday-school\\nLessons, that are ordinarily presented. I\\nfound a Quarterly in recent use, whose schools\\nlessons varied from 9 to 17 verses, averag- lgnor\\ning about 12. The average number of moral truths\\nsuggested, to be drawn from each lesson, was five\\nand one-half, and the actual space occupied by them\\nwas about one-third of that occupied by the verses.\\nThere is certainly little of the inductive spirit in that\\nkind of instruction. I was much impressed with the\\nimportance of this point during the past Abuse illus-\\nweek, while listening to a class, composed S^ tch\\nlargely of experienced Day-school teachers. Girl.\\nAbout thirty of them were discussing the method of", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0231.jp2"}, "232": {"fulltext": "206 BIOGRAPHY IN RELIGIOUS INSTRUCTION.\\npresenting Literature to children, and one was outlin-\\ning his treatment of the fairy tale, 4 The Little Match\\nGirl. It is a story well suited to children seven\\nyears of age, and the young man in question briefly\\nrelated how the little girl was attempting in vain to\\nsell matches on a cold, snowy afternoon in a crowded\\ncity. Finally, as it grew dark, she started across\\nthe street just as a carriage came hurrying along,\\nand in her haste to escape injury she lost one of her\\nslippers. At this point, after having consumed per-\\nhaps two minutes with the narrative, the young man\\npaused, and suggested that if a class of children were\\npresent, he would next ask them the following ques-\\ntions What do you think of the people who rode\\nin that carriage What should they have done\\nWhy didn t they get out and help her What do\\nyou think of such hard-hearted people? Then,\\nafter telling of some of her further vain attempts to\\nsell matches, he again interrupted the story with the\\nquestion 4 Do you think the people might have\\nbought some Were they cruel in not buying\\nsome What is your opinion about that The\\nyoung man himself was entirely inexperienced in\\nteaching; but among the others present there was\\nno tendency whatever to tolerate such instruction.\\nThe feeling was strong that, if one is presenting a\\nstory, he should do so with few or no interruptions\\nfor moralizing, unless the pupils themselves plainly\\nexpress a demand for such conversation. Attention\\nto the moral should rather be given at the close of\\nthe narrative. But more important than that, these\\nteachers had also reached the conclusion that if the", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0232.jp2"}, "233": {"fulltext": "BIOGRAPHY IN RELIGIOUS INSTRUCTION. 207\\nnarrative occupied as much as ten recitation periods,\\none additional period should prove sufficient\\nfor the moral; or, in other words, the ratio f/JJI!! atio\\n01 concrete\\nbetween the time devoted to the concrete to abstract,\\nstory and that to a moral truth should be\\nfully ten to one. Even then, after having laid such\\na good basis for a generalization, moralizing should\\nbe altogether omitted, unless the teacher is convinced\\nthat he has the full confidence of the children, and\\nthat the story is well understood and appreciated by\\nthem. It was generally agreed that, otherwise, dis-\\ncussion of moral truths and attempts to apply them\\nto the lives of the children are likely to result in\\nmore harm than good.\\nYou recall that, at the beginning of my remarks,\\nI proposed to base most of what I said upon two\\ntruths, namely, that religious instruction is controlled\\nby the same psychological principles as any other\\ninstruction and that a deep interest should be the\\nhighest immediate aim of the teacher of religion.\\nIf these statements are really true, and if the teachers\\nabove referred to were sound in their views as I\\nbelieve they were we reach some important con-\\nclusions. Most of the time given to the H ence R e\\nBible instruction of children should be con- ligionsln-\\nsumed with narratives and not with abstrac- aho^dta\\ntions very little moralizing at the proper mainly nar-\\nr 1 1 r 1 if rativeand\\ntime, is far better than frequent moral talks. no t moral-\\nMost effective work is accomplished when wn S\\none prepares the ground well by means of stories,\\nand is watchful enough to take advantage of a few", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0233.jp2"}, "234": {"fulltext": "208 BIOGRAPHY IN RELIGIOUS INSTRUCTION.\\nfitting opportunities for the consideration of abstract\\nreligious truths.\\nAccording to what has preceded, Sunday-school\\ninstruction should consist mainly of history from\\nweek to week. In following the lives of Moses,\\nJoshua, David, etc., very vivid pictures should be\\nbuilt up, and children should really feel the incidents\\nportrayed in the lives of their heroes. Then they\\nare in a position to appreciate references to under-\\nlying religious thoughts, and at such times conversa-\\ntions, touching deep religious truths and their\\napplication to their own lives, are fully in\\nplace.\\nWhile thus advocating Biography, I do not forget\\nthat it is not the highest form of historical study.\\nIn following the development of a whole nation, we\\nare pursuing broader lines of work than in observing\\nthe life of an individual. But that is employment\\nbetter suited to adults than to children.\\nThere is one objection to biographical study that\\nshould be borne in mind. That is the tendency,\\nwhile dealing with a great hero, to forget\\ntoBio^fphy. the mass of the P eo P le The one man is\\nseparated from society and idolized, while\\nproper teaching of history brings pupils into the\\nclosest touch with great social problems. The\\nHebrew characters are, however, to some extent\\nexceptional, for they live for their people. Joseph,\\nfor example, gives his life for his race, and it is\\npossible to bring out that thought frequently.\\nThese biographies furnish an excellent outline for", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0234.jp2"}, "235": {"fulltext": "BIOGRAPHY IN RELIGIOUS INSTRUCTION. 209\\nthe other Bible facts that are later to be acquired.\\nThat is one element of their worth. When 3, Biography-\\nchildren have become men and women, f\u00c2\u00b0\u00e2\u0084\u00a2sgood\\ngroundwork\\nthey are greatly in need of a framework on f or other\\nwhich to fit whatever additional facts they facts\\nlearn. Biographical study involves a fair classifica-\\ntion of knowledge, for the ideas are necessarily\\narranged in great series. A striking difficulty with\\nthe majority of Sunday-school teachers is the fact\\nthat their knowledge is in a chaotic state. Having\\nstudied one lesson at a time, with little reference to\\nwhat preceded or followed, they may have become\\nacquainted with many details, but these are not organ-\\nized, and their knowledge lacks unity. If most of\\nwhat we as children learned in the Sunday-school\\nhad been centred about eight or a dozen biographies,\\nwe might have had a real system of events in which\\ninnumerable other fragments of knowledge, that\\nhave in fact been lost, might have been tied.\\nThe need in biographical study of delaying to\\nteach the moral or religious truth until the narrative\\nis reasonably complete has already been re- 4\\nferred to. But this is by no means one of helpful in\\nthe minor elements of worth in biography.\\nIt might further be mentioned that since it is so easy\\nand natural to compare great men, a biographical\\narrangement of subject-matter makes special provi-\\nsion for reviews. This itself is one of the most valu-\\nable tests of the proper arrangement of a curriculum.\\nI have only one other suggestion. It is so easy\\nto comprehend what is included under a dozen\\nbiographies, and relatively so easy to amass that", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0235.jp2"}, "236": {"fulltext": "210 BIOGRAPHY IN RELIGIOUS INSTRUCTION.\\namount of knowledge, that it might be in place, in\\n5. Good for tne near f uture to require all who desire\\nExaminations to teach in Sunday-schools to pass an ex-\\nfcLdfeaL amination upon that portion of Bible\\ners subject-matter. As was said at the begin-\\nning, good intentions do not guarantee good re-\\nsults in instruction. For that purpose clear know-\\nledge is necessary, and obedience to law. Sunday-\\nschool instructors are probably even more in need\\nof organized knowledge of Bible facts than of\\nmethod. Yet it has been very difficult to map out a\\ncertain quantity of matter which any teacher should\\npossess as a minimum requirement. This, it seems\\nto me, might be a practical minimum. And if\\nteachers passed through an examination in the prin-\\ncipal biographies in the Bible, they would certainly\\nbe far better fitted to teach religion than they now\\nare.\\nIf I were asked at what age I should recommend\\nthe exclusive use of biography in the Sunday-school,\\nI should say that, having the same problem in the\\nDay-school work in regard to the biography there\\ntaught, our answer is that we should give biography\\nAge for until perhaps twelve years of age. Many\\nBiography, would prefer to continue it, I think,\\nthroughout the grades of the Common-school, or at\\nleast until the last year, when the pupil is thirteen\\nyears of age. But inasmuch as so many Sunday-\\nschool teachers have not yet put the different facts\\ntogether that make up the biographies of the Bible,\\nthey could well afford to continue somewhat longer\\nwith biography.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0236.jp2"}, "237": {"fulltext": "BIOGRAPHY IN RELIGIOUS INSTRUCTION. 211\\nI have said enough about the personality of the\\nteacher. If the children have great confidence in\\nher, then her mere assertion of moral and\\nreligious truths is likely to have much mus tdeal\\nweight. But as an instructor, she is deal- chiefly with\\n53 Pacts,\\ning primarily with facts, the truths con-\\ntained in the Bible. She may affirm all that she well\\ncan. That is one side of her influence. But her\\nactual instruction must deal with this subject-matter,\\nand the only way by which she can influence, that\\nis, reach the understanding and feeling and life, in\\nthe presentation of the subject-matter, is to follow\\nthe development of the mind. She is there subjected\\nentirely to mental laws. I wish that I could know\\nwhether you feel that my idea in regard to the rela-\\ntive time devoted to moralizing in Sunday-schools is\\ncorrect, and whether my experience is exceptional\\nor not. But I have attended at least one class in\\nSunday-school, as a child, where nearly every verse\\nwas supposed to teach an abstract truth, so that\\nwhen each one was read, the teacher asked, Now\\nwhat do we learn from that Again I repeat that\\nthe plan of work probably originated in the supposi-\\ntion that the Bible conveys mainly abstract religious\\ntruth, and that each verse is a unit in presenting it.\\nMy desire is to suggest that each verse is not neces-\\nsarily related to any religious truth directly. It may\\nbe merely one small item in a group of facts which\\ntogether lead to such a truth.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0237.jp2"}, "238": {"fulltext": "", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0238.jp2"}, "239": {"fulltext": "IX.\\nTHE USE OF GEOGRAPHY IN RELI-\\nGIOUS INSTRUCTION.\\nBy Professor Charles Foster Kent, of Brown University.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0239.jp2"}, "240": {"fulltext": "SYNOPSIS OF LECTURE IX.\\nImportance of Biblical Geography.\\nIllustrations of its Use in Sunday-school.\\nIt makes History real and living.\\nGeography of Palestine moulded the character and history of its\\npeople.\\nIn Geography the Past and Present meet.\\nHow to make its results of practical value to students.\\nIts importance for a General Education.\\nBiblical Geography incompletely taught in Sunday-schools.\\nGood School-libraries important to reach best results.\\nSuggested Books for School-libraries on Palestine, Egypt, Baby-\\nlonia, and Asia Minor.\\nWall Maps, Colton s, etc.\\nPalestine Exploration Fund, its Maps and Books.\\nThe Divisions or Departments of Biblical Geography.\\nDescriptive Geography. Palestine, Egypt, Assyria.\\nPhysical Geography. Palestine.\\nThe Six Zones or Divisions of Palestine.\\nThe Rivers of Palestine.\\nEgypt and Babylonia.\\nManufacture of Physical or Bas-relief Maps by Pupils.\\nGeological Geography.\\nCommercial Geography.\\nRacial Geography.\\nHistorical Geography.\\nGeneral Suggestions on Study of Biblical Geography.\\nMake its scope comprehensive.\\nStudy the earth in its relation to man upon it.\\nRemember that Geography is but a Step to Bible-study.\\nAnswer to Question Does Scientific Study produce Personal Re-\\nligious Interest\\nPersonal Faith is not unsettled.\\nNew Interest in Bible is created.\\nThe Majority, electing College Bible Courses, not those en-\\ntering the Ministry.\\nBible Students in the Universities. Number growing rapidly.\\nTrue Scientific Methods the only ones to apply.\\nAnswer to Question as to Natural Boundary between Samaria and\\nJudea.\\nIt is a case of merging, rather than of true boundary.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0240.jp2"}, "241": {"fulltext": "THE USE OF GEOGRAPHY IN RELIGIOUS\\nINSTRUCTION.\\nMODERN investigation is demonstrating more and\\nmore clearly to how great an extent the faith as well\\nas the history of every people is determined by their\\nenvironment.\\nFortunately that chapter of revelation, written so\\nmany ages ago by the hand of God on the surface\\nof the earth, and which we call Biblical\\nImportance\\ngeography, can be read as distinctly to-day f Biblical\\nas three thousand years ago. The noble Geography,\\nresults of the scientists who have laboured, especially\\nduring the past century, enable us to appreciate its\\nsignificance and meaning as never before in human\\nhistory. No longer do we regard the earth as man s\\nfoe, jealously withholding from him her treasures and\\nsecrets, but rather as his true friend and teacher\\nrigorous at times, but always just and thorough, if\\nhe will but learn.\\nIn this age, in which almost every department of\\ngenuine scientific investigation is throwing its floods\\nof new light upon the pages of the Bible, geography,\\nin the broad sense in which that term is now used,\\nbrings to the students of God s Word its rich contri-\\n215", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0241.jp2"}, "242": {"fulltext": "216 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\nbution and we miss much if we do not avail our-\\nselves of all that it offers.\\nIt is sufficient merely to suggest a few of the many\\nways in which the study of Biblical geography can\\nbe made of the greatest value to the earnest scholar\\nand practical teacher. No longer is it possible to\\nsee with the physical eye the peoples whose life and\\nthoughts are recorded in the Bible but we may view\\nthrough our own eyes or those of modern travellers\\nthe scenes of their activity. A personal interest is\\nat once aroused, which is shared by the youngest as\\nwell as the oldest pupil. Thus Biblical geography\\nfurnishes a natural and concrete introduction to each\\ndepartment of Bible-study.\\nOne of my legal friends, not long ago, was asked,\\nnot because of his especial acquaintance with the\\nBible, but because of his inventive spirit\\nIllustrations an( _j earnes tness, to assume charge of a\\nof its use.\\ndifficult Bible-class. It was not the tradi-\\ntional class of incorrigibles, but rather a representa-\\ntive class with which we, as superintendents and\\nteachers, have to deal constantly a class of boys\\nfrom fourteen to sixteen, coming from homes of cul-\\nture, acquainted with the elements of Bible history\\nand literature boys looking forward to college and\\nbusiness life; with ambitions, in touch with the mod-\\nern spirit, but boys, nevertheless, whom none of the\\nmany teachers who had attempted it had been able\\nto hold boys, just cutting loose from their moorings\\nin the Sunday-school, who present the most difficult\\nproblem with which we have to deal. My friend\\nrealized that methods other than the ordinary must", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0242.jp2"}, "243": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 217\\nbe adopted, and proposed that they study ancient\\nJerusalem. They began, of course, with the Jeru-\\nsalem of to-day. With the aid of maps and guide-\\nbooks they studied the city, until none of them\\nwould have been lost in its maze of streets and\\nalleys. Not satisfied with a mere knowledge of the\\nsurface, they began to dig beneath the modern town,\\nfollowing the results of the Palestine Exploration\\nSociety, tracing the walls of the ancient city and\\nbecoming acquainted with its contents and environ-\\nment, until in time they were so enthusiastic over\\nthe City of Jerusalem, that not only did they meet\\neach Sunday afternoon, but in addition they were\\nfrequently found during the week at the home of\\ntheir teacher. When they had mastered Jerusalem,\\nancient and modern, they themselves suggested that\\nthey take up the study of some one of the books of\\nthe Bible which were most closely associated with\\nJerusalem. Naturally they selected the Gospel of\\nSt. John, and they burrowed through the wealth of\\nlearning and religious teaching contained in that\\nmarvellous book, until as the months went by they\\ncame naturally and almost unconsciously into touch\\nwith the Mind of the Master. If the enthusiasm of\\nthe teacher was any guide, nothing could have kept\\nthe members of the class from their Bible-work; for\\noften have I seen him, as he went down to his office\\nin the suburban train, talking with a brother lawyer\\nin regard to some question raised by the Book of\\nJohn. I have seen him keep a line of clients wait-\\ning, while he presented some of his conclusions in\\nregard to the interpretation of a certain passage.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0243.jp2"}, "244": {"fulltext": "2iS GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\nAt present the class are studying Hebrew history.\\nThey started with Jerusalem, with something con-\\ncrete; by natural stages they became interested in\\nnew subjects, until step by step they are covering\\nthe Old and the New Testament.\\nBiblical geography also provides the only effective\\ncorrective to one of the greatest dangers threatening\\nall study of the Bible. Unconsciously and\\nMakes His-\\ntoryreal almost inevitably, children, at least, rele-\\nand living, gate the events and characters of that\\nancient Oriental world (so different from the one\\nwith which they are familiar) to a nebulous realm,\\nfar removed from earth and the realities of life.\\nBiblical geography not only assigns them to a\\ndefinite place, but also takes them from the land of\\nclouds and makes them real and living.\\nIt further establishes their reality, by revealing the\\nconditions and forces which produced those events\\nand shaped those characters. The location of the\\nland of Canaan in the centre of a circle of hostile\\nnations shows at once why it was absolutely neces-\\nsary for the Hebrews, if they were to maintain their\\nindependence, to unite under a king like Saul, and\\nnot only to defend themselves, but also to extend\\ntheir conquests until they became masters of Pales-\\ntine, from the coast plains on the west to the desert\\non the east. The contrast between the narrow,\\nintense, bigoted Jews of New Testament times, and\\nthe fickle, self-indulgent, generous Samaritans is\\nexplained when we compare the rocky, unproduc-\\ntive, sombre hills of Judea with the open, rolling,\\nrichly fruitful fields of Samaria. Man in antiquity", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0244.jp2"}, "245": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 219\\ncertainly was influenced far more than to-day by his\\nenvironment and yet we must still go to the Scottish\\nhighlands to understand Scotch character, or to sea-\\ngirt Holland to appreciate the Dutch.\\nThe background of the thought and revelation of\\nthe Bible is the life of the peoples who figured in it,\\nand the background of their life and history\\nis the land in which they lived. As we are f Palestine\\ncoming universally to realize that the his- moulded the\\ntorical is the only true method by which to an a history\\nstudy the Bible, even so, as a logical ofits lnlaW\\nsequence, we must recognise that its his-\\ntory can never be thoroughly or half understood\\nwithout an intimate knowledge of its geography.\\nNot only upon the history and character of every\\npeople has geography left its stamp, but also upon\\nall human thought and literature. Pre-eminently is\\nthis true of the Bible, for no people of antiquity lived\\nin closer touch with Nature than did the Hebrews.\\nThe topography and natural characteristics of Pales-\\ntine are reflected in almost every psalm, prophecy,\\nand parable which they have given us. The cedars\\nof Lebanon, Mt. Hermon, the flowing springs, the\\nrestless sea, the lion of the wilderness, the eagle of\\nthe mountains, the lily of the valley, the humble\\nsparrows of Palestine, are as familiar to us through\\nthe literature of the Bible, as the scenes which greet\\nour eyes each day. Nature was the great storehouse\\nfrom which the Biblical writers drew their varied\\nfigures and illustrations. Hence the study of that\\nNature is one of the most important and illuminating\\ncommentaries upon the marvellous literature which", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0245.jp2"}, "246": {"fulltext": "220 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\nthey have given us. The study of geography throws\\nback the curtain and reveals the theatre and stage-\\nsetting amidst which the greatest drama of human\\nhistory was enacted. It makes clear the actual rela-\\ntions of the different actors to each other. With the\\naid of our enlightened imagination we can make them\\nlive, and lo that ancient life is again a reality.\\nThe picturesque valley of Michmash ceases to be\\nmerely a lonely glen, and suddenly becomes the\\nscene of that courageous attack of Jonathan upon the\\nPhilistine garrison which turned the tide of battle\\nand gave the Hebrews their independence. The\\nJerusalem of to-day grim, stony, dirty, and un-\\nattractive in itself has been the theatre of that which\\nwas basest and crudest and meanest, and at the\\nsame time of all that was noblest and bravest and\\nbest in human history.\\nOn these theatres the past is brought into close\\nand vital relations with the present. On the plain\\nof Megiddo Thotmes III., Necho, and Napoleon\\n_ _ walk in the same well-beaten paths. After\\nIn Geography, _ r\\npast and journeying over the hot plains of Samaria,\\npresent meet, the travdler feels as he sits by the wdJ of\\nSychar, the same thirst as prompted the Saviour to\\nspeak to the woman whom He once found there\\ndrawing water. Visiting in person, or through the\\neyes of geographers viewing those Oriental lands,\\nwe find the wide chasm which yawns between that\\nancient life and our own suddenly bridged, and we\\nourselves indeed live in the past, and for the first\\ntime understand its life, think its thoughts, and\\nappreciate the rare simplicity, beauty, and power of", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0246.jp2"}, "247": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 221\\nits literature. Above all God s revelation, recorded\\nin the Bible, ceases to be a distant theological ab-\\nstraction, and becomes a personal, objective reality.\\nRealizing the value and importance of the study\\nof Biblical geography, the practical question at once\\narises, How can its results be brought to\\nHow make\\nthe great body of students who command its results\\nour earnest attention Although it may \u00c2\u00b0J tosi \u00c2\u00a3_\\nseem aside from our purpose, I cannot dents.\\nrefrain from emphasizing the need of a more thorough\\nstudy of Bible lands in our public and preparatory\\nschools. The field of Biblical geography is broad,\\nand its bounds are constantly being extended. With\\nall the other opportunities and demands upon the\\nshort Sunday-school hour, it is impossible to go into\\nthe details of this study. They properly belong to\\nthe secular schools. The importance of the history\\nand literature of which they are the background\\ncertainly justifies their claim for a place side by side\\nwith the geography of Greece, Italy, and England.\\nUnfortunately that place is not now accorded them.\\nTogether with the Hebrew and Jewish classics they\\nhave been almost entirely excluded from\\nr Important\\nour secular schools. It is a significant fact for a general\\nthat the province of Victoria, Australia, education.\\nwhich a few years ago decreed that the name of\\nChrist should be expurgated from all text-books, is\\nalready seriously agitating the question of introduc-\\ning Bible-study into the Public-schools.\\nIt is an anomalous state of affairs which exists\\nto-day throughout the Christian world: while we\\ncompel our pupils to study the pagan, French,", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0247.jp2"}, "248": {"fulltext": "222 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\nGerman, and English classics, we almost completely\\nignore that body of literature and that history which\\nhave done more to mould our modern life and\\nthought than any others.\\nThe forces which drove the Bible from our Public-\\nschools have spent themselves, and in the light of\\nmodern methods of study the old objections are no\\nlonger valid. Shall we all who love truth unite,\\nirrespective of creed, in restoring the Bible to its true\\nplace Already in most of our leading colleges and\\nuniversities the restoration has been effected, and the\\nlarge number of men electing the Biblical courses\\ndemonstrates the wisdom of the step.\\nWhen once the restoration is effected in our\\nprimary secular schools, the Sunday-school teacher\\nwill have what is now so sadly lacking a basis of\\nknowledge on the part of the pupil, upon which to\\nbuild. One of the greatest defects in our Sunday-\\nschool system of to-day is that, in our commendable\\neagerness to mould the moral character of our\\nscholars, we seek to enforce ethical truths by means\\nof facts and illustrations with which they and often\\nwe ourselves are only imperfectly familiar. The\\nspirit of the age calls for more fact, if not less\\npreaching, and we will fall far short of our aim if we\\nrefuse to recognise its demand.\\nNo one will deny that at present Biblical geography\\nis ordinarily taught in our Sunday-schools without\\nBiblical Geo- system and in a haphazard, incomplete\\ncompletely manner. The reason is chiefly because\\ntaught in it has no definite place in the Sunday-\\nschools, school curriculum. It only finds a place", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0248.jp2"}, "249": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 223\\nin the ordinary classroom when an event must be\\nlocalized. No time is given for that broad, compre-\\nhensive study which simplifies, co-ordinates, and\\nilluminates all details. Until the Public -school re-\\nlieves us of the responsibility, each Sunday-school\\nteacher, or at least each graded Sunday-school,\\nshould devote certain time\u00e2\u0080\u0094 better months than\\nweeks, for the ultimate profit in interest and intelli-\\ngence will richly repay to the systematic study of\\nBiblical geography.\\nGeography, in the modern scientific sense, is such\\na new study that it is not surprising that thoroughly\\nsatisfactory text-books are not at hand. When\\nwe once fully appreciate the need, they will be\\nspeedily forthcoming. Advanced students ood gcliool\\nare better provided with books to-day libraries im-\\nthan the primary department. Since we por an\\nhave no one text-book or books which meet that\\nneed, we are obliged to depend upon reference\\nlibraries. Our Sunday-schools should, without\\nexception, be equipped with complete reference\\nlibraries, containing all the really valuable books\\nbearing upon Bible-study, and many duplicates of\\nthe most useful.\\nIt is a most unfortunate anomaly or medievalism\\nin our modern Sunday-school system that in this age\\nwhen our homes are filled with more good and in-\\nteresting literature than we can possibly find time to\\nread, not only our Mission-schools, where conditions\\nare different, but also the Sunday-schools in which\\nyou and I are interested, have libraries filled with\\nstory-books, not always of the highest character,", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0249.jp2"}, "250": {"fulltext": "224 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\nwhile in most cases you may search in vain for up-\\nto-date reference-books, bearing upon that subject\\nwhich is supposed to be the chief object of Sunday-\\nschool instruction.\\nI think at this point it will be of practical value to\\nspeak somewhat in detail of those books which\\nshould find such a place on our shelves and\\nSuggested especially in our Sunday-school libraries.\\nbooks for\\nschooi-ii- The historical geography by George Adam\\nJ 6 Smith is in many ways the most important\\ncontribution ever made to the geographical\\nstudy of Palestine. With the soul of a scholar, and\\nwith that picturesque style which characterizes all\\nthat comes from his pen, he leads us through Pales-\\ntine, not aimlessly, not merely as travellers; but\\nwith a broad outlook he gives us definite impressions\\nof its different zones, and points out, with his rare\\nskill, their distinctive characteristics and the influ-\\nences which they have exerted upon the people who\\nhave lived among their hills and valleys. Unfor-\\ntunately it is a book whose price perhaps precludes\\nputting it into the hands of every scholar but it cer-\\ntainly should find a place in our Sunday-school\\nlibraries. Another important book has been recently\\nissued by Townsend MacCoun, who approaches his\\ntheme, The Holy Land in Geography and His-\\ntory, not with the technical knowledge of a Biblical\\nspecialist, but with the preparation of a practical\\nmaker of geographies and maps. In the details of\\nthe maps, in the originality which he has manifested,\\nin the practical way he presents the facts, he has\\ngiven, especially in his first volume, which deals with", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0250.jp2"}, "251": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 225\\nthe physical geography, an exceedingly useful hand-\\nbook for Bible teachers and scholars.\\nSome of you are familiar with Hurlburt and Vin-\\ncent s Manual of Bible Geography. While there\\nis much that is good in it, I regret to say that it\\ndoes not represent the results of modern investiga-\\ntion, which are in themselves helpful and stimulat-\\ning. While it may be useful for primary pupils, the\\nadvanced students demand something more funda-\\nmental and suggestive.\\nThompson s The Land and the Book will\\nnever cease to have a real value. It lacks the\\nscientific arrangement of the work of Professor\\nSmith; but we are able, looking through the eyes of\\nthis man, who was a keen observer of life, to travel\\nthrough Palestine, and see its sights and almost feel\\nthat we are there in person.\\nThe same is true of Dean Stanley s work, old but\\nvaluable, Sinai and Palestine, for the graphic pen\\nof that gifted English scholar has illuminated for all\\ntime the land of sacred memories.\\nAs we pass beyond the sphere of Palestine (for\\nour subject is broad to-day) to the study of Egypt,\\nwhich is so closely related to Palestine, I\\nurge you all to read the opening chapters\\nof Professor Erman s Egyptian Life. Especially\\nin his description of Egypt do we find much that is\\nstimulating and exceedingly fascinating.\\nThe same is true of Douglas s History of Civili-\\nzation (in the first volume, chapter 2).\\nAs we pass to Babylonia, we have rich literature,\\ncoming from the great host of explorers who have", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0251.jp2"}, "252": {"fulltext": "226 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\ndelved below the surface and have given us pen-\\npictures of that which the spade has un-\\ncovered. We are all interested in the\\nvolumes published by Rev. John P. Peters, D.D.,\\ngiving us the results of the explorations of the ex-\\npedition sent out by the University of Pennsylvania.\\nFor the study of Asia Minor, we are much better\\nequipped than ever before, as a result of the original\\nwork of Professor Ramsey. His Geography of\\n(d) Asia Asia Minor is exceedingly valuable, and\\nMinor. for the missionary journeys of St. Paul, we\\nall must have at hand his Travels of Paul. I\\nwould also recommend Stanford s Compendium of\\nGeography, especially in its studies in Greece and\\nItaly.\\nIn Wall Maps, I regret to say that we are not\\nwell equipped. The maps which are in many ways\\nthe best yet published are those issued by\\nWall Maps. _\\nColton. I hey are valuable because they\\ncan be seen at a distance, because they present the\\nbroad outlines, the salient points in the landscape,\\nand leave out the details; but they are not up-to-\\ndate. They do not fairly represent the modern con-\\nceptions of Biblical history, and do little towards\\nintroducing us to the physical geography of Pales-\\ntine. Other maps available are open to the same\\ngeneral criticism.\\nIt is with pleasure that I speak of the work of the\\nPalestine Palestine Exploration Fund, familiar, I\\nExploration am sure, to most of us. Its chief geo-\\ngraphical results are made accessible to all\\nin the great map of Palestine, based upon careful sur-", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0252.jp2"}, "253": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 227\\nveys conducted by the Fund. It will remain for a\\nlong time the basis of all other maps of Palestine.\\nThe Wall Map contains too many details\\nMapSi\\nto be useful except for personal reference\\nbut the large bas-relief map, although expensive,\\nis the most profitable help which a Sunday-school or\\nBible Class can possibly acquire. Smaller sizes are\\nissued, and may be advantageously put in the hands\\nof students, but the large relief map, showing the\\nhills and valleys, making Palestine s contour familiar\\nthrough the eye to the youngest student, is invalu-\\nable for the classroom.\\nBesides these excellent maps, which have added\\nso much to our knowledge, we place the books which\\nthe Fund has also issued. Two or three\\nare especially serviceable. I refer to Con-\\nder s Tent Life in Palestine, which we may use\\nside by side with Thompson s The Land and the\\nBook in studying the land as the scientific traveller\\nsees it. The recent volume by Dr. Bliss on Ex-\\ncavations at Jerusalem enables us to reconstruct\\nnow the southern walls of the city, and to trace with\\ncomparative definiteness the outlines of the Jerusalem\\nof David and Nehemiah. In addition, the Palestine\\nExploration Fund issues a Quarterly Statement,\\nwhich keeps us in touch with the latest results of\\nexcavation. Many of them are most suggestive and\\nstimulating, especially at this time, when the Fund\\nis trying to identify the old Philistine town of Gath.\\nAs we pass from the consideration of helps to that\\nof method. I can only hope to offer a few practical\\nsuggestions. As geography has been reduced to an", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0253.jp2"}, "254": {"fulltext": "228 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\nexact science, its content has been greatly extend-\\nt ed. Four or five distinct departments are\\nDepartments x\\nof Biblical now included under it, and each presents\\nGeography. its peculiar pro blems and results. The\\nfirst is that of Descriptive Geography, which treats of\\nl, Descriptive tne relations of seas and mountains and\\nGeography, cities. While in many ways the least inter-\\nesting, it is one of the most important departments.\\nI recall a description of Palestine which I happened\\nto overhear in one of our city Bible-classes, con-\\nducted by a theological student. After much dis-\\ncussion, the class concluded that the Holy Land was\\nabout 400 miles long, and the Sea of Galilee 50\\nmiles long. From practical experience with college\\nclasses, I have become convinced that the same\\nfallacies are deep-seated. The reason, of course, is\\nnot difficult to find. The maps of Palestine are\\nusually so greatly enlarged that they give a false\\nimpression of its relative size, which can only be\\ncorrected by studying. Two wall maps should be\\nthe possession of every Sunday-school class: the\\none of Palestine, and the other of the lands of the\\nEastern Mediterranean. No event of Biblical his-\\ntory should be studied without being localized. By\\nthe use of the map the teacher imparts facts through\\nthe medium of the eyes as well as the ears, and at\\nthe same time commands the attention of the whole\\nclass.\\nWhere wall maps cannot be conveniently used,\\nask your pupils, as you begin, for example, the study\\nof the Life of Christ, to draw a map of Palestine, not\\npresenting minutiae, but indicating the location of", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0254.jp2"}, "255": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 229\\nthe larger cities, the mountains, the rivers, and the\\nseas. If they seem incapable themselves of drawing\\na correct map, give them tracing-paper, and direc-\\ntions so that from a convenient map they can copy\\nthe outlines. Then, as the study progresses, ask\\nthem at each stage to indicate the Journeys of the\\nMaster, and the places at which He taught and per-\\nformed His miracles. I am assured, from practical\\nexperience, that at the end of this study you will\\nfind that there is a definiteness, an interest, a back-\\nground of knowledge in the minds of your scholars,\\nwhich will make the acts, and teachings, and per-\\nsonality of Jesus a living reality. Map-making, in\\nconnection with the study of St. Paul s Missionary\\nTravels, will prove equally profitable. When the\\nlandmarks and boundaries are fixed, we should\\nalways endeavour to illuminate the Descriptive\\nDepartment of Geography by pointing out the signi-\\nficance of location and relative distances. The land\\nof Palestine itself is a superb illustration.\\n(a) Palestine,\\nDo we not see, as students of geography,\\nthe significance of its boundaries Here is a land,\\nbounded on the west by the Great Sea and on the\\neast by the trackless desert a narrow isthmus con-\\nnecting the two great centres of ancient civilization,\\nthe valley of the Tigris and the Euphrates, and the\\nvalley of the Nile. Nature destined it to be the\\ngreat highway over which nations must pass for\\ncommerce and conquest. As we study the location\\nof the homes of the Hebrews, high up among the\\nhills, we can foresee exclusion for a period with\\nopportunities to grow and develop apart from the", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0255.jp2"}, "256": {"fulltext": "230 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\ngreat stream of the world, while the testimony of\\nlater history is not needed to make it evident that\\nPalestine, the key to the East and West, is destined\\nto be the pathway of marching armies, the battle-\\nfield of mighty nations, and that its soil and peoples\\nwill be the object of fierce contention.\\nAs we turn to the land of Egypt, The Land of\\nthe River, we find that on both the east and w r est\\nit is bounded by the barren desert, which\\neffectually guarded it from all danger of\\nattack from these quarters. Thus its location at\\nonce explains how it was possible for the inhabitants\\nof the Nile, without interruption or attack, to build\\nup that civilization which survived through the ages.\\nA study of its location also discloses the Achilles\\nHeel of Egypt, the narrow isthmus connecting\\nAfrica with Asia, through which came its later con-\\nquerors and those Semitic invaders who mingled\\ntheir blood and civilization with that of the resident\\npeoples, making the population and life of the Nile\\nValley a strange composite.\\nAgain, as we study the territory of Assyria,\\nlocated as it was on the edge of the broad valley of\\nthe Tigris and Euphrates, bounded on the\\nc ssym. east ^y the mountains which gradually lead\\nup to Central Asia, in antiquity the teeming centre\\nof human population, we can see in imagination,\\nstreaming down from those heights, the fierce in-\\nvaders, eager to seize the attractive Land of the\\nPlain. We can see the Assyrians taking up the\\nsword to protect themselves, perforce becoming a\\nwarlike people. Having acquired the art of war and", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0256.jp2"}, "257": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 231\\ntasted the fruits of victory, it was but natural that\\nthey should set out upon that career of conquest\\nwhich made them masters of Southwestern Asia and\\na portion of Africa.\\nEven more interesting than descriptive geography\\nis that great field which we designate as Physical\\nGeography. It possesses a peculiar fas-\\ncination for all, because it brings us into Jj. p hy s j cal\\nGeography.\\nvital touch with Nature herself, because\\neach land possesses a marked individuality, and\\nbecause from these physical characteristics came the\\ninfluences which moulded the life of peoples who lived\\namong its mountains and valleys. To-day, as never\\nbefore, we recognise that the physical contour of the\\nearth is the potter s wheel with which the Infinite\\nPotter shapes the different members of His great\\ncreation. Consequently we study the physical\\ngeography of Palestine not merely with\\nS r (A) Palestine.\\nscientific interest, but because it is the first\\nchapter in God s revelation. Although so old, it is\\na chapter which we may easily read to-day, because\\nit is written on the rocks and the hills and the\\nvalleys of Palestine. At first that land seems but a\\nconfused series of valleys and hills and elevated\\nplateaus, but a closer study reveals an order, and\\nsoon six distinct divisions or zones are dis- it Bs ix\\ntinguished. When we understand the zoncs\\nbounds and characteristics of each of these, our in-\\ntimate and intelligent acquaintance with Palestine is\\nestablished. The first zone includes the fa) First\\nso-called coast plains, along the Eastern Z0Qe\\nMediterranean. Beginning on the north, there is a", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0257.jp2"}, "258": {"fulltext": "232 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\nplain only five to ten miles in width, shut in by moun-\\ntains which rise abruptly on the east, a fertile terri-\\ntory, but too small to support more than a limited\\npopulation. This narrow strip of land, opening to\\nthe sea, both inviting and compelling inhabitants to\\ngo forth and find their food and their fortunes on the\\nsea, was the cradle of those ancient mariners, the\\nPhoenicians. Further south, the plain of Acre\\nbroadens until it ends abruptly at the base of Mt.\\nCarmel, and on the east merges into the plain of\\nEsdraelon, which itself constitutes one of the zones\\nof Palestine. Around the northwestern base of Mt.\\nCarmel runs a very narrow strip of land, connecting\\nthe coast plains on the north and south. To the\\nsouth of the mountain, which is in reality a bold\\nelevated plateau crowned with fertility, lies the ever-\\nwidening plain of Sharon, in ancient times inter-\\nspersed with forest and fruitful fields, to-day a great\\nundulatory flower-bed, dotted with the black tents\\nof Kedar and a few fellahin villages. Below the\\nplain of Sharon, the headlands of Judah stand back\\ntwenty to twenty-five miles from the sea, leaving a\\nrolling, healthful, fruitful plain, which at an early\\ndate became the home of the Philistines. Like all\\nthe coast plains, it was exposed to attack from every\\nside. The necessity of constantly being on the\\ndefence developed a brave nation of warriors, who\\ndwelt in strong fenced cities and struck many a\\ndeadly blow against the Hebrews living among the\\neastern hills.\\nThe second zone of Palestine is the district lying\\nbetween the Philistine plain and the central uplands,", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0258.jp2"}, "259": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 233\\nknown as the Shephelah or foot-hills. It is not a\\nland of natural defences, but open and roll- q,) Second\\ning. Here raged, during the barbarous zone\\nperiod of the Judges, the intermittent warfare between\\nthe highlanders and lowlanders.\\nThe third great zone of Palestine, which we desig-\\nnate as the central plateau, is separated into three\\ndistinct divisions, each with characteristics (c ^Mrd\\nclearly marked. The northern division is zone\\nGalilee, which is watered by the streams which flow\\nfrom Mt. Hermon. It consists of a series of elevated\\nplateaus, with broad deep valleys, capable of sup-\\nporting a vast population, and studded with orchards,\\ncultivated fields, and thickly clustered cities. Galilee\\ngradually merges into the plain of Esdraelon on the\\nsouth, which in turn bounds Samaria on the north.\\nSamaria with its fruitful valleys, with its rounded\\nhills, some of them rising to the height of two\\nthousand feet, but covered to their tops with trees\\nand fields and provided with copious springs, is a fair\\nland, but open to the outside world, whether friendly\\nor hostile. The influence of their physical environ-\\nment upon the character and history of the Israelites\\nis clearly marked. They were a pleasure-loving\\npeople, eager for alliances with their powerful neigh-\\nbours, open to foreign influences, and naturally the\\nfirst to receive the blows of Assyria, and the first to\\nfall before them. They presented a marked contrast\\nto the peoples who inhabited the hills to the south.\\nAs we pass below Bethel, the landscape becomes\\nmore grim, the valleys more narrow, the hills more\\nrocky, and we realize that we are in the land of Judea,", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0259.jp2"}, "260": {"fulltext": "234 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\nthe land of the shepherd rather than the paradise of\\nthe agriculturist Judea, which borders on the desert,\\nwhere life is a desperate struggle; Judea, which pro-\\nduced such intense, courageous men as Isaiah and\\nthe prophet Amos. Naturally the southerners were\\nslowest to adopt the agricultural civilization of\\nCanaan, while they retained more of the life of the\\ndesert and clung more tenaciously to the principles\\nof independence and the pure faith in Jehovah.\\nSecluded and protected by their natural defences of\\nheadland, sea, and desert, they fell last into the\\nhands of foreign conquerors and so survived nearly\\na century and a half after their northern kinsmen had\\nceased to constitute a nation.\\nGoing still further eastward, we come to the next\\ngreat zone of Palestine. In striking contrast to the\\n(d) Fourth three divisions which we have already con-\\nzone sidered is that great chasm in the earth s\\nsurface which we know as the Valley of the Jordan,\\nalong which the river which gives it its name flows\\ntowards the earth s centre, plunging down over\\ntwelve hundred feet below the level of the ocean,\\nuntil it reaches the sea of death. No region in\\nthe ancient world possesses greater scientific and\\ndramatic interest than this fourth zone of Palestine.\\nIts chief historic significance lies in the fact that in\\nearly times its depths effectually separated the\\nHebrews of the east and west, making it necessary\\nfor them each to develop their civilization independ-\\nently; while in later generations it protected the\\nJews from the incursions of the hostile people of the\\ndesert.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0260.jp2"}, "261": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 235\\nClimbing up the hills of Moab and Gilead, we\\ncome to the fifth zone of Palestine, and are in the\\nmidst of rolling grass-covered hills, pierced (e) Fifth\\nby deep ravines, through which dashing zon e.\\ntorrents pour their waters into the Jordan. Here\\nthe nomad from the desert receives his first lessons\\nin agriculture. Here the Hebrews lingered for a\\ntime, learning valuable lessons and gaining strength\\nbefore they streamed across the Jordan to possess\\nthe land of Canaan. Here the half-tribe of Manas-\\nseh, and the clans of Gad and Reuben found their\\npermanent homes.\\nThe sixth and last zone of Palestine, which, unlike\\nthe others, cuts across the central plateau from east\\nto west, we know as the plain of Esdraelon. g ixtt\\nIt is a rough, three-cornered triangle, with zone\\none angle at the extreme northwestern end of Mt.\\nCarmel, another deep down in the hills of Samaria,\\nand the third running up past Mt. Tabor and Galilee.\\nIn appearance it is a great, level, treeless plain,\\nwatered by the muddy Kishon and its confluents.\\nStrategically it is the key to Palestine, for broad\\nvalleys connect it in every direction with the other\\nzones. Across it ran the great highways of com-\\nmerce. It was also most natural that it should have\\nbeen the great battle-field of Palestine.\\nThus this land of sacred associations no longer\\nappears to us to be a mere confusion of hills and\\nvalleys, but a miniature continent with its distinct\\nzones, each with their marked peculiarities and inde-\\npendent moulding influences, each producing different\\ntypes of men and life.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0261.jp2"}, "262": {"fulltext": "236 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\nAs we study the rivers of Palestine, we note the\\nsame suggestive facts: no rivers inviting commerce\\nIts pierce the land; the only stream (the\\nrivers. Jordan) which could thus be utilized flows\\nto the Dead Sea, whose barren, gloomy shores are\\nrarely trodden by the foot of man. Thus the very\\ndrainage system of Palestine determined the life of\\nthe Hebrew people, shutting them in by themselves,\\nuntil the great stream of the world s history should\\ntake them and bear them out to new experiences\\nand new life.\\nIf we find the physical contour of Palestine is sug-\\ngestive, equally so is that of the strange Land of\\nthe River, exempt from rain during most\\nof the year, and fed instead with moisture\\nand fertility by the waters which come down from\\nCentral Africa. As we study its peculiar contour,\\nwe see again how it was possible to develop there\\nan early civilization, and how the incentives were at\\nhand for men to strive and toil for the noble in art\\nand civilization.\\nEven more suggestive is the physical contour of\\nancient Babylonia. Lying between the two great\\n(C) Baby- rivers, it was originally in part submerged\\nlonia. and seemingly useless. The long struggle\\nrequired to bring it into a state of cultivation not\\nonly gave to its conquerors a dwelling-place almost\\nunequalled, but also developed a sturdy, energetic,\\nremarkable race of men. For building purposes they\\nfound the wonderful brick-making material, and in\\nthe beds of the rivers clay on which they could easily\\ninscribe their thoughts. From the mountains to the", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0262.jp2"}, "263": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 237\\nnorth and east came the invaders, who gave them\\nthe incentive to build and to use the materials placed\\nby Nature in their hands. The western land,\\nopened for commerce and for conquest, invited them\\never to strive for greater attainments. Thus we see,\\nin God s great Providence, that the valley of the\\nTigris and Euphrates prepared the way for the first\\nlessons in human civilization, which we can trace\\nback to-day, in the light of modern excavations, so\\nmany thousand years.\\nIf we are awake to the value of the study of\\nphysical contour, it is possible for us with the aid\\nof modern methods to fix its important Manufacture\\nresults in the minds of our pupils, not only fid use of\\nr r J bas-relief\\nby the aid of bas-relief maps (which have maps.\\nbeen suggested), but also by their own efforts im-\\npelling them to make bas-relief maps for themselves.\\nThe process is simple: a shallow case, putty, per-\\nhaps coloured a bas-relief map as a guide to suggest\\nthe general outlines the facility which comes from\\ntrying and training; and before long you will find\\nyour students reproducing in miniature the land of\\nPalestine, travelling in imagination among its hills\\nand valleys, learning themselves the lessons which\\nthat land teaches. Incidentally you will find that\\nsome of them will provide your classes with bas-\\nrelief maps which will be of lasting helpfulness.\\nThe Geological Formations also present many\\nsuggestive facts. A broad outlook will\\nhelp us to grasp the details. Underneath q^J^SJ\\nPalestine, extending from the Taurus\\nMountains in the north to the Sinaitic peninsula in the", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0263.jp2"}, "264": {"fulltext": "238 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\nsouth, is found first granite then a layer of limestone\\nsupplemented in the east by loose quartz and sand-\\nstone, and by the black volcanic rock. It explains\\nat once why we find in the valleys of Palestine so few\\ninscriptions. It makes the wonder all the greater\\nthat such a vast volume of literature has been pre-\\nserved, representing the thought of that early people.\\nWe can appreciate the difficulties under which they\\nlaboured. Unlike the people of the valley of the\\nEuphrates, who had easily moulded clay at hand,\\nthe Hebrews must cut their inscriptions in the soft\\nfriable limestone or in the hard black basaltic rock,\\nboth giving very unsatisfactory results. Thus Ave\\ncan clearly understand why we have so few monu-\\nmental remains from the Hebrews, and why they\\nlearned the lesson of writing so late. We can also\\nappreciate why they treasured with such fidelity in\\ntheir memory and by the hands of their scribes their\\nsacred writings and thus preserved them intact to the\\npresent.\\nIf the time permitted, we would take up the study\\nof the great arteries and highways of Palestine. Of\\nthose months which some of us as teachers\\n4. Com-\\nmercial are going to devote to the historical study\\neograp y of Bible lands, let us devote a portion to\\nstudying the highways, which represent the com-\\nmerce and the conquest of ancient times: those\\nhighways which ran along the Arabian Desert, down\\nto the land of Egypt that which ran from Damascus\\non the north; that other highway which ran from\\nthe coast of Egypt, touching Southern Palestine and\\nthen turn towards Southern Egypt itself. We find", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0264.jp2"}, "265": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 239\\nthe question raised, oftentimes, Why did Jesus\\nleave Nazareth among the hills, and live at Caper-\\nnaum The answer is to be found in the fact,\\nthat Capernaum was on the highway which ran\\nfrom Damascus down through Palestine to Egypt.\\nHe chose Capernaum that He might be in the\\ncentre of commercial life, that He might be in touch\\nwith the great stream that went through it. So\\nwe find the commercial geography of these ancient\\nlands throwing floods of light on the thought of\\nnational development and the development of litera-\\nture. In connection with the Missionary Journeys\\nof St. Paul, note how he followed the lines of the\\nworld s commerce. In the map of his journeys,\\nyou have the map of commercial enterprise on the\\nEastern Mediterranean.\\nWith profit we might explore the great field of\\nRacial Geography. Propound to yourselves and\\nyour students, What was the home of the\\nSemitic people? From what centre Geography,\\ndid they spread What was the\\ncourse of these migrations What were the\\ndominant races Trace, for example, the peoples\\nwhich finally settled in Palestine. First came the\\nPhoenicians, who occupied the fertile coast plains;\\nthen their kinsmen, the Canaanites, who early seized\\nthe rich inland plains. Following them, long after\\naccording to their traditions, came the ancestors of\\nthe Hebrews. Finding Palestine already crowded,\\nthey passed on to their temporary dwelling-place on\\nthe borders of Egypt. Trace the migrations of the\\nAramaeans, as they moved westward and southward", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0265.jp2"}, "266": {"fulltext": "240 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\nto conquer the territory immediately north of Pales-\\ntine and to build up a powerful kingdom with its\\ncapital at Damascus. Trace the flood coming from\\nthe north, which left its deposit on the southern coast\\nplains in the person of the Philistines. Note how\\nthe horde of northern invaders was stayed at last by\\nCyrus the Persian. Note how Eastern civilization\\nand influence still moved victoriously westward,\\nuntil in time it was met by the Greek. By Alex-\\nander, the tide, which had so long been setting\\nwestward, was turned back, and the Greek race and\\ncivilization swept over Southwestern Asia, leaving\\nlasting deposits in, and especially on the outskirts of,\\nPalestine.\\nThen beginning with the earth itself, having\\nbecome acquainted with its physical contour and its\\npeoples, study the varied political boun-\\nty Historical d a ri es the Historical Geography of Pales-\\nGeography, J\\ntine. Perhaps of all the fields which we\\nhave considered, none is less supplied with useful\\nmaps than the great field of historical geography;\\nfor each period calls for a most carefully prepared\\nmap. As we take up the successive stages of\\nHebrew and Jewish history, it is necessary that we\\nourselves, with our classes, develop the varied\\nchanges in the commercial and racial geography,\\nnoting also those forces other than the spirit of man\\nwhich moulded nations and determined their boun-\\ndaries. Thus, when we come to historical geogra-\\nphy, the other departments of geography merge, and\\nwe have a united whole.\\nIn the short space which remains may I present a", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0266.jp2"}, "267": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 241\\nfew general suggestions Shall we endeavour, in\\nthe first place, to make our study compre- G ene ral\\nhensive Comprehensive, in that we do s ^g esti n S\\nnot dip in here and there at random, but rather try\\nto take broad outlooks. It is much easier to under-\\nstand the geography of Palestine from\\ni-i ^r tt Make study\\nsome mountain-top, like JVlt. Hermon or com-prehen-\\nMt. Tabor, than it is from deep down in slve\\nthe valleys. First study the general outlines, then\\ntheir relations to each other, then their significance\\nas a composite whole; and then, when you have\\nfixed those in your minds and in the minds of your\\nstudents, you are ready to study and understand the\\ndetails.\\nIn all our investigation, do we also fully realize\\nthat the object of geography is not merely acquaint-\\nance with this or that portion of the earth s\\n1 11 1 Study the\\nsurface, but rather to study the earth in its earth in its\\nrelation to man; to study descriptive and relatl0Ilt0\\nphysical geography because of the light\\nwhich they throw upon man s development and\\nthought The point of view should be that of man,\\nand all should therefore lead up to man as the goal\\nof the study. Historical, commercial, and racial\\ngeography are but the records, written in vanishing\\nlines upon the face of the earth, of man s activity.\\nIt may, in conclusion, be well to emphasize the\\ntrue relation of geography to Bible-study. Geography\\nIt is not an end in itself. We make a mis- but a step\\ntake if we keep our students always study- Jj. e\\ning geography merely. It is only a means\\nto an end, it is a background, it is the stepping-", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0267.jp2"}, "268": {"fulltext": "242 GEOGRAPHY IN RELIGIOUS INS I RUCTION.\\nstone to the consideration of the life of a people and\\nthe knowledge of the life of a people who inhabit a\\nland is the introduction to the study of their thought\\nand their faith and the life and faith and thought\\nof the Hebrew race present to us the message of\\nthe Eternal. Therefore the geography of the lands\\nwhich moulded the people of the Bible, which deter-\\nmined to a great extent their character, which reveal\\nmany of the motives and forces which, in the hands\\nof the Creator, moulded their life, their history, their\\nthought, and their faith, is the most illuminating and\\nfascinating commentary upon His Word which God\\nhas placed in our hands. May He grant that we\\nmay use it faithfully, intelligently, and successfully!\\nI would like to ask about the results that\\nthis system is going to produce, with reference to\\nthe length of time required for instruction.\\nDoe^Scien- It is very important to get truth into the\\ntific Study minds of students, but Herbert Spencer\\nproduce Per-\\nsonaffieii- has admitted that information does not\\ngi us J nter produce action. I understand that this\\nscientific method does give a good deal\\nof interest to the constructive imagination, but\\nhow much life it also gives I am not quite sure.\\nSome sceptical, inquiring minds do not get much\\nimpression of scientific truth, unless they get it from\\nthe teacher. I should like to illustrate by a few of\\nthe sceptical, inquiring minds: there are many\\nstudents in our colleges who are of that class.\\nNow, from Professor Kent s observation, I should\\nlike to know if studying about the Bible has given", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0268.jp2"}, "269": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 243\\nthese minds a personal impression of the power of\\nthe vital truth of the supernatural life in Christ.\\nWhat interest comes into the student s life from this\\nstudy\\nThis question is an exceedingly important one.\\nI wish we had the students here to answer the ques-\\ntion, because they would answer best. I\\ncan tell you of the character of the students nswer\\nthemselves, which is suggestive. We have in the\\nfirst place many men who were trained in their\\nhomes to study the Bible. They have also received\\nin the Sunday-schools, of course, a certain prepara-\\ntion which they find useful in their study. In an\\nexperience with hundreds of students, I do not recall\\na single instance of a case that has come to my\\nattention of a man whose faith has been _\\nPersonal\\nunsettled. The only approximation to that faith not\\nhas been in the case of a man, weak in the unsett\\nfaith, who said, It is going to shake so many of\\nmy conclusions, that I will not go on. I am not\\nsure but that the latter end of that man was worse\\nthan the first. But men who have gone on, men\\nwho have passed through the so-called destructive\\nperiod, and have seen the great constructive trend\\nof modern Biblical study, these men come to me\\nand say: I don t believe this and that as Newbterest\\nI did before, but I do find I have a new in Bible\\ndesire to enter into Sunday-school work.\\nI feel that I have a mission to perform. I find new\\ninterest in teaching. I find that there is a new\\ninterest on the part of the pupils I find that where\\nhitherto I had no success as a teacher, I now have", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0269.jp2"}, "270": {"fulltext": "2 44 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\nsuccess. So much for the men that perhaps need\\nit the least.\\nI am surprised and gratified to find that in our\\ncolleges a very large proportion of the men who are\\ntaking the general courses in Biblical literature are\\nnot those who are going on to enter the ministry,\\nor who are necessarily known as religious but they\\nare thoughtful men, who want to know the truth,\\nmen who have rebelled perhaps against the way in\\nwhich Bible truth has been presented to them men\\nwho, if you ask them at the beginning of their\\nBiblical study, will say they have no religion at all,\\nbut men who, unconsciously perhaps to themselves,\\nare being brought into touch with the truth,\\nThe majority, and find themselves on the side of truth,\\nlege Biblical an thus are drawn into the vital, living\\nCourses, do work. I recall the words of cheer and en-\\nnot enter\\ntheMinistry. couragement of a recent .President of Brown\\nUniversity. Since this was a personal\\nstatement, I feel a great deal of hesitation in men-\\ntioning it, but I think it partly answers the question.\\nHe said that the Biblical work (including the work\\nof the Biblical Research Club, which brings to the\\nstudents a large number of very helpful lectures each\\nyear) was in his opinion as powerful a religious factor\\nin the life of Brown University as a certain other\\nprominent institution which would naturally be men-\\ntioned in that connection. That is the testimony,\\nit seems to me, which comes from all the presidents\\nand professors and students of our universities, where\\nregular Biblical departments are established. And\\nwhat is the reason It is not because the Biblical", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0270.jp2"}, "271": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 245\\nprofessors are preachers. It is not because ordinarily\\nwe try to impress a moral upon our students. It is\\nbecause by the use of modern methods, in all\\nearnestness and fidelity, we endeavour to lead them\\nto the truth, and believe that when one has once\\nfound the truth, imperfect though that finding must\\nalways be, the truth itself will speak, will draw, will\\ninfluence, will inspire, far more than any additional\\nwords of the teacher.\\nEspecially to educated university men, Bible-\\nstudy is genuinely interesting. The students tell\\ntheir own story, it seems to me. Students do not\\nelect courses unless they consider them of practical\\nvalue. Fortunately, in most of our colleges and\\nuniversities, the Biblical work is entirely elective,\\nand usually confined to the junior and senior years.\\nIn many of our modern universities, while some of\\nthe other courses have fallen off in numbers, the\\nclasses in Biblical study have doubled each\\natt 111 1 Bible stu-\\nyear. At Harvard, the. classes number dents in\\nbetween one hundred and a hundred and ^mo-sities.\\nfifty. At Yale, they number between a hundred and\\na hundred and seventy-five. At Brown, we have\\nover one hundred taking Biblical courses this term,\\nof whom fully eighty-five are not contemplating\\nentering the Ministry which fact seems to me sug-\\ngestive. They do not elect them because they are\\neasy courses, for one of the greatest obstacles which\\nwe have to deal with in our Bible-study, which is\\nnot confined to the university or the Bible-class, is\\nthe idea that the Bible can be studied somehow with-\\nout any effort, without any time, without any know-", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0271.jp2"}, "272": {"fulltext": "246 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\nledge. To dispel that illusion, we are obliged to\\nmake those courses among the most difficult in the\\ncollege curriculum. Yet the men continue to elect\\nthem. And why We believe, because they help\\nthem. It seems to me that such courses alone will\\nsave our thoughtful, educated young men of to-day\\nfrom the threshold of scepticism. In the study of\\nhistory, we are accustomed to apply certain methods.\\nThey are the only methods that we ourselves\\nwould trust, to get at the facts. In literature,\\nthey are obliged to study the question of intrinsic\\nvalue. They appreciate the necessity of studying\\nquestions of detail, which, though not the most im-\\nportant, throw light upon questions which are im-\\nportant. They acquire scientific habits of study.\\nIs it in keeping with human nature and the\\ntific Methods mm d of to-day to confine those methods\\nthe only ones entirely to so-called secular history and\\nto apply.\\nliterature, and say, when it comes to\\nBiblical teaching, We will not apply those\\nmethods we will trust them in this, but we will not\\ntrust them in that field All the truth has not\\nyet been found, nor is it all encased in creeds and\\ndogmatic theologies. We cannot, and would not if\\nwe could, exclude scientific methods from the Biblical\\nfield. We need in all our Sunday-school classes\\nto-day teachers to take the young man by the hand\\nand say, We will apply those methods with the\\nsame earnestness, zeal, and consecration to the\\nstudy of that ancient life and literature, instead of\\nsaying, We will have nothing to do with them.\\nThe latter mistake has been made for the last gen-", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0272.jp2"}, "273": {"fulltext": "GEOGRAPHY IN RELIGIOUS INSTRUCTION. 247\\neration or two, but it is being corrected to-day by\\nearnest scholars and teachers, in the spirit of hu-\\nmility, in the spirit of carefulness, of self-sacrificing\\neffort, and always with enthusiasm. We believe in\\ntruth, we believe in the Bible because it is God s\\nWord, we believe in a God back of the Bible, and\\ntherefore we are not afraid of the application of true\\nmethods which we trust in other lines of investiga-\\ntion. We are going forward shoulder to shoulder,\\ntrying to find the truth, assured that not one particle\\nof truth will be lost, that the old truth will only\\nreappear in different clothing, adapted to the life of\\nto-day that all the change will only result in adapt-\\ning it to the new methods of thought and ideas.\\nFifteen or twenty years hence, perhaps sooner, we\\nare all going to say, That is just what I always\\nbelieved, It is only expressed in a different form.\\nThen we shall all realize that faithful men, whose\\nopportunities have enabled them to be leaders in\\nthis movement for truth, have been doing, some-\\ntimes amidst opposition, an important work; and we\\nshall see that, after all, this present din and smoke\\nand dust conceals no deadlier foe than the opponent\\nof progress that all we are trying to do is to build\\na new and larger house for truth. The question is\\nvery suggestive. Are there other questions I do\\nfeel most strongly the vastness of the subject. We\\nhave only dipped into it here and there. I was not\\nsure, at each step, that I was meeting the needs of\\nthis audience; but when you ask questions, I feel\\nthat we are getting at the heart of the matter.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0273.jp2"}, "274": {"fulltext": "248 GEOGRAPHY IN RELIGIOUS INSTRUCTION.\\n1 Is there a natural boundary between\\nQuestion.\\nSamaria and Judea r\\nNo, it is a case of merging. Samaria merges\\ninto Judea. As you go southward, you gradually\\nmiss the springs and the verdure-covered\\nhills. The valleys become narrower. The\\nreal boundary is the valley of Michmash, which runs\\nup from the Jordan. When you pass that deep\\ncanon, you come to Judea proper. The fact that\\nthere was no natural boundary explains how con-\\nstant was the warfare between the North and the\\nSouth during much of their history. There was no\\nsuch natural division between Samaria and Judea\\nas there was, for example, between Galilee and\\nSamaria.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0274.jp2"}, "275": {"fulltext": "X.\\nTHE STUDY OF THE BIBLE AS\\nLITERATURE.\\nBy Professor Richard G. Moulton, M.A., of Chicago Uni-\\nversity.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0275.jp2"}, "276": {"fulltext": "SYNOPSIS OF LECTURE X.\\nThe Literary Study of the Bible, What is it\\nThe Fundamental Principle that there is intimate Connection\\nbetween Matter and Form in Literature.\\nPrinciple illustrated by Solomon s Song.\\nTwo Views of its Interpretation.\\nIllustrated by application made of Bible Verses.\\nAlso by what is the True Literary Form of Psalm VIII.\\nThree Main Forms of Bible-study, Devotional, Higher Criticism,\\nand Literary.\\nDifferentiation of each form;\\nThe three forms illustrated.\\nDevotional. Possible errors shown by study of Book of Job.\\nAlso by error in Quotation from Shakespeare.\\nCritical. Illustrated by Book of Micah.\\nLiterary. Shown in the same Book.\\nOur Right to the Literary Study of the Bible.\\nIn the Age of Commentary the proper Form became ob-\\nscured.\\nThe Three Steps towards Recovery of Form.\\nHow to engage in Study of the Bible as Literature.\\nSuitable Printing required.\\nIllustration of present imperfect Printing.\\nStudy of Bible by Books, rather than by Verses.\\nIllustration from Deuteronomy.\\nThe Oratory of Deuteronomy.\\nAnalysis of the Book of Deuteronomy.\\nPrinciple enunciated.\\nUse of Bible as a Library.\\nContents of the Bible Library.\\nLiterary Study of the Bible. The Three Stages.\\nStage of Stories.\\nIllustrated by Genesis.\\nStage of Masterpieces.\\nIllustrated by Deborah s Song.\\nStage of Complete Literary Groups.\\nIllustrated by Bible History in the Old Testament.\\nAnalysis of the Pentateuch.\\nIllustrated by Bible Philosophy.\\nAnalysis of the Books of Wisdom.\\nConclusion.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0276.jp2"}, "277": {"fulltext": "THE LITERARY STUDY OF THE BIBLE.\\nI DEEPLY appreciate the opportunity of speaking\\nto those who are gathered in connection with these\\nlectures the more so, because I am aware that the\\nstudies I am here to represent have only an indirect\\nconnection with that which is the immediate subject\\nof these lectures. I am to speak of the Bible as\\nLiterature. Now it is true that Sunday-schools do\\nnot expect to teach the Bible as literature. All I\\nclaim is that the literary study of the Bible has a\\ncollateral interest for those who are concerned with\\nSunday-school training that it is a subject which\\nthey cannot afford to neglect.\\nTo reach the connection between the study I am\\nrepresenting and the immediate purpose of these\\nlectures, we have not far to seek. There is the\\ngreat fact that the Christian revelation has been\\nconveyed in the form of literature. That being so,\\nwho can deny that literary study is an adjunct of\\nChristian education of the education that is dis-\\ntinctively Christian But then there is a great area\\nof education of education that we want which\\ncannot be called distinctively Christian. Here a\\nsecond consideration arises; the general literary\\n251", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0277.jp2"}, "278": {"fulltext": "252 THE LITERARY STUDY OF THE BIBLE.\\nculture of this time suffers far more by the neglect\\nof the literary study of the Bible than does even the\\neducation that is distinctively Christian. Those two\\nlinks are sufficient to connect the studies that I am\\ndiscussing with the main purpose of these lectures.\\nThe first thing I want to make clear is this that\\nwe understand the term literary study of the\\nBible in a clear and definite sense. The\\nWhat is the rr\\nLiterary phrase is used in many different meanings,\\nstudy of the anc J no one can fi nc an y f au Jt with that.\\nBihle 7 J\\nFor if the Bible be literature, then in a\\ncertain sense every kind of Biblical study may be\\ncalled literary study. But I say that I want to\\nadvocate a distinct and specific literary study of the\\nBible, and it is the study of its literary form.\\nLiterary form is the essence of the study to which I\\nam inviting you this afternoon.\\nWhen we talk of other literatures, what do we\\nunderstand We know that Greek literature is\\nmade up of the tragedies of yEschylus, the dramas of\\nEuripides, the epic poems of Homer, the history of\\nHerodotus, the philosophic dialogues of Plato, and\\na great many other literary types. When we talk\\nof German literature, we understand, again, dramas\\nand epics and essays and philosophical treatises, and\\nmany other literary types. If we talk of French\\nliterature, we mean all these varieties of literary\\nform. If, then, the Bible is justly called literature,\\nwe ought to be prepared to find that the Bible is\\nmade up of epics, and lyrics, and dramas, and essays,\\nand philosophic treatises, and epistles, and a great\\nmany other of these literary forms. Now the specific", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0278.jp2"}, "279": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 253\\nliterary study of the Bible, to which I direct your\\nattention to-day, is the study of these great literary\\nforms in connection with Scripture, epic, lyric,\\ndramatic, philosophic, and the like: the study of\\nthese forms and of their numerous subdivisions, and\\nof the literary mechanism by which these literary\\nforms realize themselves. And the foundation prin-\\nciple of this particular literary study of the Bible is\\nthis that a clear grasp of the outward literary form\\nis essential to the understanding of the matter and\\nthe spirit.\\nMay I assume that fundamental principle I fear\\nnot. My experience is that very few people have\\nrecognised this intimate connection in Tllefullda\\nliterature between matter and form. They mental prin-\\nknow perfectly well for I am speaking of Clp e\\neducated people that a man cannot be sure that he\\nunderstands an English sentence unless he is able to\\nparse it: but it does not occur to them to go on from\\ngrammar to more purely literary form, and say,\\n1 You cannot be sure that you have grasped litera-\\nture unless you have clearly understood the outward\\nliterary technical form. And therefore I should\\nlike to dwell upon this foundation principle for a\\nshort time that, whether you are taking broad views\\nof whole pieces of literature, or whether you are\\nstudying minute sections, little texts or verses, in\\nboth cases alike, the clear grasp of the outward tech-\\nnical form is essential to the matter and the spirit.\\nI will illustrate. In the first place, I will suppose\\nthat you are taking broad views of whole books of\\nliterature at once. Now there is in the Holy Scrip-", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0279.jp2"}, "280": {"fulltext": "254 THE LITERARY STUDY OF THE BIBLE.\\ntures a certain book called Solomon s Song,\\nPrinciple or The Song of Songs, a book very\\nb^Sol^ mysterious to the ordinary reader. It\\nmon sSong. so happens that literary experts are di-\\nvided into two opposite schools with regard to the\\nexact literary form of that book. One school says\\nthat Solomon s Song is a drama. The other school\\nsays Solomon s Song is not a drama, but is a series\\nof lyric idylls. Now, mark, that is only a distinction\\nof literary technique between drama and lyric idylls.\\nI am not going to discuss which of these views is\\ncorrect. My point is, what a difference it makes to\\nthe book which of these two views you accept.\\nThose who think that Solomon s Song is a\\ndrama are practically agreed as to the plot\\nof that drama. They say it is this that Solomon and\\na certain humble shepherd lover are contending for\\nthe love of the fair Shulamite, the heroine of this\\npoem. Solomon and the humble shepherd lover\\ncontend for her love, and in the latter part of the\\npoem\u00e2\u0080\u0094 in what our modern phrase would call the\\nFifth Act Solomon gives way, and the humble\\nshepherd and the Shulamite are united in wedlock.\\nNow, let us look at the other side. Those who\\nsay that the work is a series of lyric idylls have\\nclearly a very different instrument of inter-\\nSecond view.\\npretation to bring to bear upon it. In a\\ndrama you understand that the incidents must appear\\nin their proper order, in the order of time. We\\nwould distinguish a drama, for example, from a novel.\\nIf you were reading a novel you might, in Chapter\\nXX, find some great crisis, and the heroine is deliv-", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0280.jp2"}, "281": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 255\\nered by the hero, supposed at the moment to be on\\nthe other side of the world. That is Chapter XX.\\nNow in Chapter XXI the story goes back in time, to\\nexplain how this hero, supposed to be in Australia,\\ncame in reality to be in New York. It is quite pos-\\nsible for a novel to go back, but you can see that it\\nis impossible for a drama, which presents scenes, to\\ngo back in time. It appears then that the incidents\\nin a drama must appear in the order of time, but in\\na series of lyric idylls the story may refer to events\\napart from the order of time. Thus I am saying\\nthat those who take the view that Solomon s Song\\nis a series of lyric idylls have a very different instru-\\nment of interpretation to bring to bear upon that\\npoem, with this result: that, according to this view\\nof the book, Solomon is himself the humble shepherd\\nlover. The story now becomes this: that King\\nSolomon, visiting his vineyards upon Mount Lebanon,\\ncame by surprise upon the fair Shulamite, who fled\\nfrom him. Then he wooed her in the disguise of a\\nhumble Shepherd, and won her love. Then he\\ncame in all his state, to claim her as his queen, and\\nthey are actually being united in the royal palace\\nwhen the poem opens.\\nNow, remember, I am not discussing which of the\\ntwo views is correct: but I have brought out, have\\nI not what an enormous difference it makes to the\\npoem which of those technical views you take up.\\nThe whole story not some trifling matter of inter-\\npretation, but the whole story comes out quite\\ndifferently, according as you assume that the poem\\nis a drama or assume that it is a series of lyric idylls.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0281.jp2"}, "282": {"fulltext": "256 THE LITERARY STUDY OF THE BIBLE.\\nThis is our principle a clear grasp of the outward\\ntechnical form is essential to the matter and the\\nspirit of the whole poem.\\nI will next suppose it is a question of what we call\\na verse, in the Bible. You have selected a verse\\nfor your meditation. I will suppose that the verse\\nis this Out of the mouth of babes and\\nIllustrated sucklings hast Thou ordained strength,\\ntionof wses. because of Thine adversaries. You want\\nto interpret that verse. Turn to your\\ncommentators. Every commentator has a different\\ninterpretation. One tells you that it refers to a\\nhistoric incident: but those who take that view do\\nnot seem to agree what the historic incident is.\\nAnother commentator will tell you that it is a\\nmetaphor. Another will say it is a prophecy: we\\nknow it is used as prophecy, but he thinks prophecy\\nis the original meaning. Now my point is that all\\nthese commentators are neglecting our fundamental\\nprinciple of looking to the exact technical literary\\nform. The Eighth Psalm, in which that verse\\noccurs, is, I would suggest, erroneously printed in\\nour ordinary Bibles. Observe, I am not discussing\\nany difference of translation: take any translation\\nyou please. But I say the passage is presented in\\nwrong literary form. In most Bibles the Eighth\\nPsalm appears as a series of equal paragraphs, laid\\nout in parallel lines from beginning to end. Now\\nthe true literary form of the Eighth Psalm is un-\\ndoubtedly what we call an envelope figure. The\\nmeaning of the very technical term envelope\\nfigure is, a little poem in which the first line and", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0282.jp2"}, "283": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 257\\nthe last line are identical, and all that comes be-\\ntween is, as it were, enveloped between Tie\\nthat common opening and close: that is, form of\\nall that comes between is to be read in the\\nlight of the common opening and close. As the\\npsalm is printed in the ordinary Bibles, a series of\\nequal parallels, the opening apostrophe is made to\\nread thus:\\nO Lord, our Lord, how excellent is Thy name in all the\\nearth who hast set Thy glory above the heavens.\\nAccordingly the second verse, which presumably\\nopens the general thought of the psalm, becomes\\nwhat I have quoted Out of the mouth of babes\\nand sucklings hast Thou ordained strength, because\\nof Thine adversaries. But now if you present that\\npoem in its true literary form, as an envelope, then\\nthe opening apostrophe becomes no more than this\\nO Lord, our Lord, how excellent is Thy name in\\nall the earth! We know that no more than this\\nis the opening apostrophe, because these words\\nrecur at the close, and the meaning of an envelope\\nfigure is that the opening and the close are identical.\\nIf then the opening be, as I say, O Lord, our\\nLord, how excellent is Thy name in all the earth\\nthen what follows, what presumably opens the\\nthought of the psalm, is this: Who hast set Thy\\nglory above the heavens, out of the mouth of babes\\nand sucklings hast Thou ordained strength That\\nthe Architect of the mighty heavens should have\\nselected man, a mere babe and suckling in compari-\\nson, to be His representative, that is the thought", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0283.jp2"}, "284": {"fulltext": "258 THE LITERARY STUDY OF THE BIBLE.\\nof the psalm. And now the whole poem flashes into\\norganic unity. When I consider the heavens, the\\nwork of Thy hands, the moon and the stars, which\\nThou hast ordained, what is man, that Thou art\\nmindful of him, and the son of man, that Thou\\nvisitest him Thou hast made him but little lower\\nthan the angels, and so on. The whole psalm\\nbecomes a clear unit when once you have repre-\\nsented it in its true literary form. You have no\\nneed to seek for historical references, you have no\\nneed to seek for deep metaphors. The meaning of\\nthe whole is as clear as can be, if only you read it\\nin the true technical form of an envelope figure.\\nThis is an illustration of what I am calling the\\nfundamental principle of that literary study of the\\nBible to which I am inviting you: that the clear\\ngrasp of the technical literary form is essential to\\ngrasping the matter and the spirit. Whether you\\nare dealing with great books of literature, or whether\\nyou are dealing with little verses, a knowledge of the\\nliterary form is essential to a grasp of the matter and\\nthe spirit.\\nNow in this specific sense the literary study of the\\nBible stands as one of the three main forms of Bible-\\nstudy. By the other two I mean, in the\\nThree mam J J\\nforms of first place, the Devotional study of Scrip-\\ne-s u y. ture e second place, that which has\\ncome to be known amongst us of late years as the\\nHigher Criticism. I am not discussing which of\\nthe three is the more important. We would all\\nagree that the devotional use of Scripture must have\\nthe first place. But I am distinguishing, and plead-", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0284.jp2"}, "285": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 259\\ning for, the distinction of literary study in the sense\\nthat I have described, from the devotional use of\\nScripture, on the one side, and the Higher Criticism,\\non the other side.\\nThe devotional use of Scripture well, we all\\nunderstand what that is. You read portions of\\nScripture with your soul in a devotional\\nspirit, seeking to bring your soul into tune tiidTt udy.\\nwith what you read, as God s own message\\nto you. That is the devotional use of Scripture.\\nThe Higher Criticism I understand as a purely his-\\ntorical analysis of Scripture. Those who belong to\\nthat school of thinking might not agree\\nwith me: I am speaking from the outside. Q^f^ 1\\nBut as I survey Bible-study as a whole, it\\nappears to me that what we have come to call the\\nHigher Criticism is a strictly historical analysis of\\nScripture one that sets before itself historical\\nproblems, and solves them by historical methods.\\nThe Higher Criticism deals with questions of this\\nkind. The books of the Bible, are they by the\\nauthors whose names have been traditionally attached\\nto them Do they belong to the ages to which Ave\\nhave been accustomed to ascribe them Nay, are\\nthey books at all, or are they compilations from\\nvarious sources, which need splitting up into frag-\\nments, the different fragments having very different\\ndegrees of authority, validity, and authenticity\\nNow those, you see, are purely historical questions,\\nand those who deal with them deal with them, quite\\nrightly, by historical methods. We concede that\\nthese matters are inevitable. Historical questions", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0285.jp2"}, "286": {"fulltext": "260 THE LITERARY STUDY OF THE BIBLE.\\nmust be faced and met with historical ma-\\nchinery.\\nBut what I am anxious to bring out is, that the\\nliterary study of the Bible, in the sense I have\\ndescribed, is something entirely distinct,\\n(o) Literary some thing that it would be desirable to\\nstudy.\\ndifferentiate both from the devotional use\\nof Scripture, on the one side, and from historical\\nanalysis of Scripture, on the other side. I want to\\npoint out that both of these, the devotional use and\\nthe Higher Criticism, stand in need of the literary\\nstudy of the Bible. Both may go wrong I mean,\\nmay go wrong in their own department of devotional\\nexercise or historical analysis if they have over-\\nlooked that which I am claiming, in the literary\\nstudy of the Bible.\\nAnd this is so important that I propose to illus-\\ntrate it. First, I will take the devotional use of\\nThe three Scripture. I want to show how this, in its\\nkinds of sphere of devotional exercise, may go\\nstudy illus- F r r\\ntrated. (a) wrong by ignoring the literary form of\\nDevotional. Scripture. I will suppose a plain, straight-\\nforward Christian, one who makes no pretensions to\\nscholarship, but who of course has his rights to the\\ndevotional use of Scripture, like the wisest I will\\nsuppose that he sits down to read a chapter of the\\nBible. He is reading in a devotional spirit, that is\\nto say, he is seeking to bring his soul into tune with\\nwhat he reads, as God s own message to him. And\\nin doing this he feels himself very safe. Now I\\nwant to suggest to you that our plain Christian is not\\nas safe as he thinks. For suppose that the chapter", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0286.jp2"}, "287": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 261\\nhe has sat down to read is a chapter from the Book\\nof Job, and he has omitted to observe that it is a\\ncontinuation of the preceding chapter, which opened\\nwith the words, Then answered Eliphaz the\\nTemanite. So that he is reading the words of\\nEliphaz the Temanite. Now in the last chapter of\\nJob, as you all know, God is represented\\n4-t, 4- 4.1, 1 r j r t t, BookofJob.\\nas saying that the three friends of Job,\\nEliphaz and the other two, have not said of Him the\\nthing that is right. So that our plain, straightfor-\\nward Christian, in his devotional use of Scripture, has\\nbeen trying to bring home to himself, as God s mes-\\nsage, something spoken by a speaker whom God\\nHimself repudiates. Clearly there is something\\nwrong somewhere. How has he gone wrong this\\nplain, straightforward Christian, in his devotional use\\nof Scripture I say, by overlooking a point of liter-\\nary form by overlooking the dramatic character of\\nthe Book of Job.\\nThere is, as everybody understands when his\\nattention is called to it, a great difference between\\ndramatic and other literature, in this way: if you are\\nreading a work of philosophy say a work of Herbert\\nSpencer or John Stuart Mill then any sentence that\\nyou come upon represents the mind of the author.\\nBut if you read a sentence in a drama, does that\\nsentence necessarily represent the mind of the\\nauthor\\nConscience is but a word that cowards use,\\nDevised at first to keep the strong in awe,\\nas Shakespeare says. Shakespeare never said it.\\nThat is a common mistake. You will find that", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0287.jp2"}, "288": {"fulltext": "262 THE LITERARY STUDY OF THE BIBLE.\\ncouplet in the plays of Shakespeare, but Shakespeare\\ndoes not say it: Shakespeare makes some-\\nbody else say it. And does it make no\\ndifference when you find that the somebody else who\\nis made to say those words is the greatest villain that\\nhistory or fiction has ever portrayed It is obvious,\\nwhen attention is called to it, that in dealing with\\ndrama you may not assume that the words you find\\nrepresent the mind of the author. You must see\\ninto whose mouth the words are put and if they are\\nput into the mouth of some one evil and tyrannous,\\nopposed to the general character of the author, they\\nare more likely to represent the opposite of what he\\nthinks than his own thoughts. Thus our plain,\\nstraightforward Christian has, in his devotional exer-\\ncises, gone wrong, it seems to me, through ignoring\\nthis point of literary form. He has read words in\\nthe Bible as though they belonged to philosophy or\\nessay, and overlooked the fact that they belonged to\\ndrama, and are to be interpreted from the dramatic\\nstandpoint. So that we see the devotional use of\\nScripture cannot dispense with the literary study of\\nthe Bible.\\nBut now I go to the other side the Higher Criti-\\ncism: that is, the historical analysis. And I will\\nnot, this time, take a plain, straightforward\\n(Id) Critical. _, _ r b\\nChristian, but I will take one of the great-\\nest of the historians one of those to whom the\\nHigher Criticism owes most. And I am bold enough\\nto say to you that Wellhausen goes wrong in his\\nown department of history through ignoring a point\\nof literary form. The passage I have in my mind", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0288.jp2"}, "289": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 263\\nbelongs to the latter part of what is our Book of\\nMicah: but without your referring to your Bibles, I\\ncan give you the general drift of it. If you read the\\nlast two chapters, as they appear in our modern\\nBibles, you find that in the midst of your reading\\nthere comes a sudden and startling change. For\\nsome time you have been reading of nothing but\\nterror, woe, and distress. All of a sudden, in the very\\nnext verse, you come to buoyancy, and hope, and\\nconfidence. Now of course, startling changes need\\nexplanation. My suggestion is that the Higher Criti-\\ncism the historical analysis looks only to history\\nfor explanation, and finding this startling change\\nfrom distress to hope, the critics are driven by their\\nmethods to say, Why, this hopeful passage must\\nhave come in by mistake. It is an interpolation\\nand, moreover, an interpolation of a different age,\\nbecause the age of the prophet Micah would not\\nwarrant this buoyancy of spirit, this hopefulness.\\nAnd therefore Wellhausen, followed by the greater\\npart of the historical critics, holds that that part of\\nMicah is the interpolation of a later age. And I\\nquote Wellhausen in particular, because he puts it\\nso epigrammatically Between verses six and\\nseven there yawns a century. Now, the literary\\nstudy of the Bible says No, between verses six and\\nseven there yawns a change of speakers.\\nv (c) Literary.\\nThis part of Micah is dramatic. You are\\nnot left to infer this you are absolutely told that it\\nis so. All this part of the Book of Micah opens with\\nthis title The voice of the Lord crieth to the city,\\nand the man of wisdom will see His name. Now,", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0289.jp2"}, "290": {"fulltext": "264 THE LITERARY STUDY OF THE BIBLE.\\nany one who is familiar with prophetic literature will\\nrecognise at once in those words the title of a\\nprophetic drama one of the many prophetic dramas\\nin our Old Testament. He will also recognise that\\nthe title of this drama warns the reader to expect an\\naddition to the usual dramatis personce. In the\\nprophetic drama the dramatis persona usually con-\\nsist of these the Prophet, God, and the guilty Nation.\\nBut in these words, The voice of the Lord crieth\\nto the city, and the man of wisdom will see His\\nname, you have promised you an addition to the\\nusual dramatis persona, in the Man of Wisdom the\\nfaithful remnant, the favoured one in whose behalf\\nDivine interposition is to take place. Now, this\\nbeing the title of the drama, all that follows the title-\\nverse bears out the description. Following the title-\\nverse you have, in the first place, Divine denuncia-\\ntion of Israel as a corrupt nation, and a warning of\\nimpending evil. Then follows the speech of the\\nguilty nation words of woe; how all is over, and\\nthe chance of salvation gone nothing left but cor-\\nruption: Trust ye not in a friend, put ye not confi-\\ndence in a guide keep the doors of thy mouth from\\neven the wife of thy bosom. Then the Man of\\nWisdom speaks: But as for me, I will look unto\\nthe Lord. Rejoice not over me, O mine enemy:\\nwhen I fall, I shall arise. Between the two verses\\nthere is not an interval of time, there is nothing more\\nthan a change of speakers. The thing is perfectly\\nobvious to those who, not confining themselves to\\nhistorical methods, will also keep their eyes upon the\\nliterary form.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0290.jp2"}, "291": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 265\\nSo the literary study of the Bible, in the sense that\\nI have designated the study of literary form, follows\\nupon the principle that form is essential to matter.\\nAnd it is one of the three main divisions of Bible-\\nstudy. I do not claim for it any greater importance\\nthan for the other two, but I do claim for it atten-\\ntion, and my claim goes further: that neither the\\ndevotional use of the Bible, in its area of devotional\\nexercises, nor the historical analysis of the Bible, in\\nthis department of the Higher Criticism neither of\\nthese can afford to do without the literary study of\\nthe Bible. Without it, each is liable to go wrong,\\neven in its own sphere.\\nSuch, then, is the literary study of the Bible, as I\\nunderstand it. But, at this point, I think I ought to\\nmeet an objection, I won t say in every\\nmind, but an objection that will make itself a literary\\nprominent in many minds. You will say, study of the\\nIs not such literary study of the Bible a\\nnew thing Is it not against anything that connects\\nitself with Scripture, that it should be new?\\nNow, it is perfectly true that the literary study of\\nthe Bible, as I have defined it, is a new thing: but\\na glance at the history of Scripture is sufficient to\\nexplain that.\\nNo one questions that the original authors of the\\nBible, quite apart from inspiration of a m\\n4 F F In the Age\\nmore sacred character, were also men ol f Commen-\\nthe highest literary power. No one, tar 7 ,lite\\no J r rar y f orm\\nsurely, will question that this age in which became ob-\\nwe live is an age that can and does appre- scure\\nciate literature. But between our modern times", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0291.jp2"}, "292": {"fulltext": "266 THE LITERARY STUDY OF THE BIBLE.\\nand the times of the original writers of Holy Scrip-\\nture there intervenes a long roll of centuries, which,\\nI think, are best described by the phrase, The Age\\nof Commentary. In this intervening period shall\\nI say twenty centuries, talking in round numbers\\nin this intervening period, between the time of the\\noriginal writers of Scripture and what we call modern\\ntimes, the age of commentary has obscured literary\\nform. It is an age that includes what we call the\\nMiddle Ages of Europe, and extends to the age of\\nrabbinical discussions. It is fair to say that, in this\\nlong period of time, those who discussed Scripture\\nhad no conception whatever of the Bible as litera-\\nture. It did not belong to their habits of thought.\\nThink of the rabbinical commentaries. Their treat-\\nment of Scripture was to superimpose upon the\\nwritten word interminable verbal comments. The\\nslightest clause was sufficient as a foundation for\\nlong and interminable controversy. When you\\ncome to the Middle Ages of Europe, you find that\\nwhen they refer to Scripture they do not refer to it\\nin a literary sense. You do not find the doctors of\\nthe Middle Ages discussing St. Paul and Isaiah, or\\narguing about the Epistle to the Galatians. They\\nsimply think of individual clauses, verses, sentences.\\nIndeed, the whole habit of their minds was to look\\nupon Scripture as a series of propositions. When\\nMartin Luther, representing the very heart of the\\nMiddle Ages, enters upon his work in the Church,\\nwhat does he do Does he write a theological\\nwork Does he write a book at all He did this\\nafterwards but what he does while he is still under", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0292.jp2"}, "293": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 267\\nthe influence of the Middle Ages is to nail on the\\ndoor of a church ninety-five propositions separate\\nsentences or texts, numbered I, 2, 3, 4, up to 95\\nand he is prepared to discuss with the whole\\nworld on any one of those ninety-five propositions.\\nLuther s adversary puts one hundred and three\\npropositions on the door of another church, and he\\nis ready to fight these before the whole world.\\nTheir w r ay of looking at Scripture was wholly\\npropositional. So, putting together the Middle Ages\\nof Europe and the ages of the rabbis, you see they\\nare entitled to the name of the age of commentary.\\nThere was not the slightest conception of the Bible\\nas literature: but they looked upon the Bible as\\nmaterials for commentary, or, in other words, texts\\nfor comment.\\nAll this was, no doubt, a state of things altogether\\nfavourable to the preservation of the Sacred Word,\\nthis minute attention to clauses and verses. But\\nliterary form, literary distinctions between dramas\\nand essays and poems and the like all these lie\\nburied beneath the monotonous surface of texts,\\nwhich appear in these verses divided off and num-\\nbered 1, 2, 3, 4, just like Luther s ninety-five pro-\\npositions. It takes a long time to recover from a\\nburial of twenty centuries.\\nThe first step in recovering this submerged literary\\nform was taken by Bishop Lowth some century and\\nmore after our King James translation. Firstst\\nThe proper distinction between verse and towards\\nprose had been unrecognised until he redis-\\ncovered it. And the second step was taken within", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0293.jp2"}, "294": {"fulltext": "268 THE LITERARY STUDY OF THE BIBLE.\\nmy own memory, and probably in that of many ho\\nSecond are here, in the Revised Lectionary of the\\nste P- Church of England for the chief difference\\nof the new lectionary was that it had shaken itself\\nfree of chapters. And the third step was taken in\\nthe Revised Version of the Bible, which has gone\\nThird f ar to free itself from divisions. These are\\nste P the slow steps, extending over centuries,\\nthat have been taken in recovering the literary form\\nsubmerged under that age of commentary. But the\\ngreater part still remains to be done, and we must\\nrecover the full form, the dramatic form, the form\\nof essay, the form of philosophical treatise, the form\\nof song, we must restore every possibility of literary\\nform that the commentaries of centuries have taken\\nfrom us, before we can expect to arrive at the proper\\ninterpretation, before we can apply the outward\\nliterary form to the interpretation of the matter and\\nthe spirit of Scripture.\\nNow I turn more particularly to practice. As a\\n\u00e2\u0080\u00a2r practical matter, how are we to set about\\nnow to en- r\\ngage in lit- the literary study of the Bible in the strict\\nof BTbie] 1 7 sense in which I define it I note three\\npoints.\\nIn the first place, we must make use of all the\\ndevices of modern printing to bring out the true\\nl.Use literary form. Shall I shock you if I say,\\nsuitable\\nprinting. what I am accustomed to say that the\\nBible is the worst-printed book in the world Not,\\nof course, as regards paper, or typography, or bind-\\ning. If you think that literature consists in typo-\\ngraphy and printing and binding, then when you", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0294.jp2"}, "295": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 269\\nhave bought a Bible you have a right to be satisfied.\\nBut in everything else, the Bible is the worst-printed\\nbook in the world. The most trifling poem sent to\\na local newspaper is printed with more attention to\\nliterary form than the great literature of the Holy\\nScriptures.\\nImagine this. Imagine a few plays of Shakespeare,\\na few poems of Wordsworth, a few essays of Emer-\\nson, one of Motley s histories imagine all these\\nprinted in a single volume. Then imagine T n\\ntr o Illustration\\nthat the printers, in order to save space, of present\\nblot out the distinction between one\\nspeech and another in the dramas, knock out the\\nnames of the speakers, knock out the distinctions\\nbetween one poem and another, and the titles of\\nthe poems; knock out the distinctions between\\nverse and prose, and print these dramas, and poems,\\nand essays, and histories, all in solid type like the\\ncolumns of the newspaper, without the newspaper\\ntitles. Imagine, further, if you can I am putting\\na great strain upon your imagination imagine\\nfurther that, in order to have this matter brought\\ninto this solid form, it occurs to somebody that it\\nmight be very useful as exercises in parsing for\\nchildren, and therefore the solid matter is broken\\nup into nice little verses and sentences, of a length\\nsuitable for use in parsing, and the whole divided\\ninto twenty or thirty such exercises. If your im-\\nagination can go as far as that, then you have the\\nexact literary form in which our Bibles are printed.\\nDramatic form, lyric form, distinction of speakers,\\ndistinction of titles, and what not, all struck out, the", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0295.jp2"}, "296": {"fulltext": "270 THE LITERARY STUDY OF THE BIBLE.\\nwhole thing printed solid and yet not solid broken\\nup into verses and texts, not, I grant, for purposes\\nof parsing, but the injury to literary form is precisely\\nthe same.\\nI am saying, then, that one of the practical steps\\nin the proper study of the Bible is to restore the\\nliterary form, print the poems as poems, the essays\\nas essays, and the letters as letters, etc. That, I\\nmay say, is a task which I have essayed in the\\nediting of the Modern Reader s Bible. But what I\\nhave endeavoured to do must be done by others.\\nIt will be done, I hope, before long by authority;\\nand the Bibles that are in regular use amongst us\\nwill come to be printed in the proper literary form.\\nPassing over this, which is a matter for the few, I\\ncome to my second practical suggestion, one which\\nappeals to the many or to all. It is a sim-\\n2. Study by\\nbooks not pie practical principle, a mere rule of\\nverses. thumb, and yet it is one so important that\\nI believe on it may be founded the whole system of\\nthe literary study of the Bible. And it is this: that\\nwhereas in traditional use the unit has been a verse,\\nin the literary study of the Bible the unit must be a\\nbook. A book at a sitting, that is my rule of\\nthumb. I say, in traditional usage the unit has been\\na verse. Is not this a fact Nothing more harmful\\never happened to the Bible than the division I have\\nspoken of into verses into texts for comment. The\\nresult is that most people think of the Bible as a\\ncollection of isolated verses, isolated texts. I speak\\nwith all reverence when I say it is as if the Bible\\nwere a Divine scrap-book. Now, in place of texts,", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0296.jp2"}, "297": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 271\\nlet us have whole books. I mean by a book a\\nwhole poem, a whole song, a whole essay, a whole\\nepistle, and the like. Are you using the Bible as\\nauthority in matters of theology Then do not\\nsearch all over the Bible for texts to support the\\nparticular doctrine, but look at an epistle as a whole\\nat a prophecy, or unit of prophecy, as a whole.\\nAre you seeking to enjoy the Bible Do not sit\\ndown and read a chapter, but take some literary\\nunit, a poem, as a whole, or a particular division of\\nhistory. Dare I go further Are you seeking a\\nsubject for a sermon Would that you might be\\ninduced not always to preach from texts, but some-\\ntimes to take as your theme a whole book of Scrip-\\nture! Seek to bring into the compass of the ser-\\nmon s length the spirit and matter of a complete\\nwork. And the dullest of your audience will rouse\\nup and bless you.\\nThis, then, is the simple practical principle: a\\nwhole book at a sitting. I have said that I know\\nnot anything more important than this in the prac-\\ntical work we have to do. May I give an example\\nPerhaps no book of the Bible can better illustrate\\nthis point than the Book of Deuteronomy. Just fix\\nyour attention upon the history of the epoch\\nwhen the Book of Deuteronomy first ap- Illustration\\npears in history. Observe, I don t say, teronomy.\\nwhen it was first written: that is quite\\nanother question. But when the Book of Deutero-\\nnomy first appears in history, it was I use the word\\nadvisedly the most sensational book that had ever\\nbeen thrown into the world. As the result of that", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0297.jp2"}, "298": {"fulltext": "272 THE LITERARY STUDY OF THE BIBLE.\\nbook a whole nation rushed into a spiritual revolu-\\ntion a revolution that went to the farthest bound\\nof Judea. Of course, spiritual revolutions that are\\nrushed are not always the best. But Israel had\\ncaught the flame, and it never entirely went out.\\nProphets like Jeremiah their thought and their\\nlanguage ring through and through with the influence\\nof this newly discovered Deuteronomy. The pious\\nIsraelite read portions of it every day of his life.\\nIn the time of our Lord it still appeared to be the\\nfavourite book of devotion. Yet the modern Chris-\\ntian, in his devotional use of Scripture, what use\\ndoes he make of the Book of Deuteronomy If your\\nexperience is the same as mine, you will be aware\\nthat he usually has a vague idea that Deuteronomy\\nhas something to do with law. I have heard it\\ncalled a dull book: this most sensational of books\\nis looked upon by the ordinary reader as uninterest-\\ning. Turn now to the Higher Criticism, and you find\\nthe Book of Deuteronomy a storm-centre of con-\\ntroversy. But observe this that if you examine any\\nhistorical analysis of the book, I venture to say you\\nwill find five-sixths of it occupied with just fifteen\\nchapters in Deuteronomy, because these chapters do\\npresent historical difficulties. For all the rest of the\\nBook of Deuteronomy, the Higher Criticism discusses\\nit as so much hortatory matter. Now, in the kind\\nof study I am advocating, it is just this hortatory\\nmatter that is the main consideration.\\nFrom the literary point of view, the Book of Deu-\\nteronomy is the oldest, grandest oratory. Its title\\nshould be, Deuteronomy, or, The Orations and", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0298.jp2"}, "299": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 273\\nSongs of Moses. Considered simply as oratory, if\\nI may speak my own opinion, there is nothing in\\nGreek or English to surpass it. This much, how-\\never, you can learn if your literary sense\\nis alert, by simply dipping into Deutero- O ratol 7 of\\nx j. x o Deuteronomy.\\nnomy. But if, instead of dipping into it,\\nyou read it through to the end, you learn some-\\nthing else. You learn that it is oratory, growing\\ngradually into drama for it is a series of orations,\\npresenting a great situation one of the most terribly\\npathetic of all situations. In all that vast assembly,\\nMoses is the only one who understands what the\\npromised land is, and Moses is the only one who\\nmust never enter it. This pathetic situation breaks\\ninto the majesty of his periods. The Lord was\\nangry with me for your sakes that is the phrase\\nunder which Moses veils the breakdown of his whole\\nlifework. All the way through the majestic periods,\\nthis pathetic note is forever sounding, and as you\\npass from the beginning of the book to the end, you\\nare growing nearer and nearer the climax.\\nThe first of the orations brings out the deposition\\nof Moses from his office of leader. The second is\\nthe handing over of the Book of the Covenant\\nhitherto spoken by word of mouth, now for the first\\ntime seen in writing the handing over of the Book\\nof the Covenant to the custody of the Levites and\\nElders. The third of these orations is in Analysis of\\nconnection with that first of Commination tneBook\\nServices, the ceremony of the blessing and the\\ncurse. And you may search literature through and\\nthrough, and you will find no language that comes", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0299.jp2"}, "300": {"fulltext": "274 THE LITERARY STUDY OF THE BIBLE\\nnear the scathing denunciation with which that third\\noration reaches its climax. There is the fourth ora-\\ntion, entitled the Covenant in the land of Moab.\\nFrom oratory the book springs to song. The im-\\npulse comes to Moses to put his words in the form\\nof poetry, and we have his song of Jehovah the\\nRock. And then you have the finale. The whole\\nnation knows how Moses is going on that journey\\nfrom which he shall never return, and all are anxious\\nto catch the last glimpse of him. And because the\\npeople are so numerous, the heads of the tribes\\ncome out from among the people and line the path\\nby which their leader will pass. You catch the\\nstep of Moses, slowly traversing the way between\\nthose heads of the tribes, and scattering to each\\nburning words words of fire which were the pro-\\nphetic war-cries of the tribes, until he has tra-\\nversed the whole line, and turns to lift his hands in\\nthe final blessing:\\nThere is none like unto God, O Jeshuron,\\nWho rideth upon the heaven for thy help,\\nAnd in his excellency upon the skies.\\nThe eternal God is thy dwelling place,\\nAnd underneath are the everlasting arms.\\nThen Moses turns and passes on that journey on\\nwhich none may accompany him. And from that\\ngrand outburst of poetry you drop to simple, bare\\nprose, fittest of all tones for the purpose of conveying\\nthe solitary ascent of the mountain, the long gazing\\nover the promised land, the death far from his people,\\nthe burial in the sepulchre which no man knoweth;", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0300.jp2"}, "301": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 273\\n1 and the days of the weeping and mourning for\\nMoses were ended.\\nI say, this book, neglected by the ordinary Chris-\\ntian, discussed for its historical difficulties by the\\nCritical School, is one of the oldest, greatest literary\\ntreasures magnificent oratory, growing gradually\\ninto the greatest of dramatic climaxes. You get\\nthat by reading a book at a sitting.\\nHere, then, we have the main principle that I\\nwould lay down. If you like, I will put it for you\\nin technical language. Not the interpretation of\\nexegesis, but the interpretation of perspec- principle\\ntive. Exegesis is the Greek for a person- enunciated,\\nally conducted tour the personally conducted tour\\nthat takes you into every remote point of the un-\\nknown land, and flashes up for you every darkest\\ncorner. Without this on the part of some one or\\nother you can have no other kind of sight. But the\\nage of commentary has gone on so long that the\\nmaterials collected for illumination have blotted out\\nthe thing to be illuminated, and we want now to\\nsupplement the interpretation of exegesis with the\\ninterpretation of perspective the book-at-a-sitting\\nplan. Take your stand at a sufficient distance to\\nbe able to survey the whole at one view. Sweep\\nthrough your book the first time: of course it leaves\\nyou a great deal that you do not understand. Sweep\\nthrough a second time, and difficulties of the first\\nreading have vanished in the light of the whole.\\nSweep through it again, and yet again each time\\nyou gain a clearer view, and from first to last what\\nyou gain is a hold on the book as a whole.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0301.jp2"}, "302": {"fulltext": "276 THE LITERARY STUDY OF THE BIBLE.\\nThe third point needs only mention. Apply this\\nto the Bible as a whole. The Bible disappears as a\\nn book, to reappear as a library. And in\\nBible as a the literary study of Scripture, of course\\n1 rary. ^j s ijk rar y mus t be handled in a literary\\nsense of division the history by itself, the wisdom\\nby itself, the poetry and idylls by themselves,\\nprophecy by itself, and so on. Thus the Library of\\nthe Holy Sciptures would be somewhat as below.\\nHere must be distinguished to the eye, Story [narrative appealing\\nto the imagination and emotions], History [narrative appealing to\\nthe sense of record], and the Historic Documents [such as in modern\\nbooks would make up Appendices and Foot-notes].\\nWhereas Historic Criticism deals with the Bible as materials with\\nwhich to investigate past history, the literary study recognises The\\nHistory of the People of Israel as Presented by Itself. This makes a\\nbeautiful and philosophical unity, when the different parts are divided\\naccording to their bearing upon the central idea of a Chosen People\\nconscious of a sacred mission.\\nBible History.\\nGenesis The Foundation of the Chosen People.\\nThe Exodus\u00e2\u0080\u0094 [Exodus, Leviticus, Numbers}. The migration to the\\nLand of Promise. Constitutional History.\\n[Deuteronomy or the Farewell of Moses Orations and Songs illus-\\ntrating a crisis of the history.]\\nThe Judges {Judges, Joshua, part of Samuel}. The struggle from\\na Theocracy to a Secular Monarchy.\\nThe Kings and Prophets\u00e2\u0080\u0094 [part of Samuel, Kings The Secular\\nMonarchy and Theocracy side by side.\\nThe Chronicles\u00e2\u0080\u0094 The Ecclesiastical History of Israel.\\nWisdom, or Bible Philosophy.\\nThe Proverbs Miscellaneous Observations of Life, with Adoration\\nof Supreme Wisdom. [In short literary forms.]\\nEcclesiasticus Miscellaneous Observations of Life, with Adoration\\nof Supreme Wisdom. [In longer literary forms.]\\nEcclesiastes Observation turned upon Supreme Wisdom, and\\nbreaking down in religious despair.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0302.jp2"}, "303": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 277\\nWisdom of Solomon Observation directed upon Life as enlarged\\nby the idea of Immortality, and recovering its tone of Adoration.\\nThe Book of Job Various attitudes to questions of Life embodied in\\ndifferent speakers of a drama.\\n[To which may be added, in the New Testament Wisdom\\nChristianized (Epistles of St. James and First St. Jo An) \u00e2\u0080\u0094Wis-\\ndom, applied to the Life of Christ in the Gospel of St. Matthew.\\nPoetry.\\nThe Psalms The Lamentations.\\nBiblical Idylls\u00e2\u0080\u0094 [Solomon s Song, Ruth, Esther, Tobit\\\\.\\nProphecy.\\nIsaiah, Jeremiah, Ezekiel, Daniel, and the (so-called) Minor\\nProphets.\\nNew Testament.\\nSt. Luke and St. Paul The History of the New Testament Church\\nas presented by Itself. \\\\The Gospels and Acts, with the Pauline\\nEpistles inserted at their proper places thus a counterpart to\\nOld Testament History.]\\nThe writings of St. jfohn.\\nOther Gospels and Epistles.\\nI come now to that which is the real purpose of\\nour lecture, and for which I have been preparing\\nin all I have said the application of all this to\\nChristian education. You will not expect from me\\nany detail of the plan. I simply want to lay down\\nthe general principle thoroughly here as to the way\\nin which you will apply this literary study of the\\nBible to education of different grades.\\nI recognise three stages: the stage of stories, the\\nstage of masterpieces, the stage of complete\\nliterary groups. First, the stage of stories. Literary\\nf. study-Three\\nI take the distinction between story and stages.\\nhistory. It is very important to insist up-\\non this, because I believe the distinction is very", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0303.jp2"}, "304": {"fulltext": "278 THE LITERARY STUDY OF THE BIBLE.\\nlittle understood, or, rather, is misunderstood. Most\\npeople seem to imagine that the story is something\\nl. Stage tnat s not true something which is made\\nof Stories, u p by somebody, out of his own head,\\nwhereas history, we know, is all true. Now I want\\nto say that the distinction between history and story\\nis not that at all. As a matter of fact, the differ-\\nence between story and history is a question of the\\nmode in which it is put before us. Narrative that\\naddresses itself to our sense of record is history.\\nNarrative that presents itself to imagination and\\nemotion, to the creative faculties that is story.\\nThis distinction between history and story has\\napplication, of course, to the Sacred Scriptures. But\\nthere is a difference between story in the Bible and\\nstory in other literature. In most literatures the two\\nthings are perfectly separate, and are left to separate\\nliterary men. A class of poets and fictionists repre-\\nsent one, a class of grave historians represent another.\\nIt is one of the literary peculiarities of Scripture that\\nstory and history are combined. The Bible is a rich\\nstory-book, but the stories gravitate to that history\\nof which they form a part. Indeed, in your ordinary\\nBibles there is nothing to distinguish what is story\\nand what is history. And that is a pity, because\\nyou must give a totally different mental attitude to\\nthe two. Just as, in using a microscope, you alter\\nthe focus for each new object that you look at, so you\\nwant to bring a totally different attitude of mind to\\nbear upon story from the attitude of mind you have\\nhad in studying history.\\nYou sit down to read the Book of Genesis. You", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0304.jp2"}, "305": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 279\\nwill find it for the most part traversing long periods\\nof time in a few lines. All of a sudden\\nyou come to the name Joseph, and the J 11\\nwhole character of what you are reading\\ntransforms itself. You get more interested. There\\nis personality. There are moving spectacles of life\\nin the background. There are mysteries of dream-\\nland becoming clear as events fulfil them. Sudden\\nmutations from a prison to a prime minister s throne;\\nstrange double situations, where Joseph recognises\\nhis brothers and is not recognised by them divine\\nProvidence coming as a climax, bringing out how\\nthe cruel act of the brethren has led simply to pro-\\nviding the salvation for Egypt and all the world all\\nthese followed by the peaceful conclusion. You go\\non reading Genesis, and you will find yourself deal-\\ning in a few paragraphs with economic changes that\\nmust have taken centuries to have made themselves\\nfelt. There is thus a marked distinction between\\nthe portion relating to Joseph and what preceded\\nand what followed it: this is the distinction between\\nstory and history.\\nThe Bible is rich in stories, but the stories have\\nmerged themselves in the history of which they are\\na part. The story is used as a mode of historic em-\\nphasis and in any properly printed Bible you ought\\nto have something it might be no more than a title\\nto warn you where you pass from story to history,\\nthat you may change your mental focus. Story, in\\nthe sense in which I am speaking of it, is the natural\\nfood for children. Thus you want, as your first\\nstage in the literary study of the Bible, Bible stories,", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0305.jp2"}, "306": {"fulltext": "280 THE LITERARY STUDY OF THE BIBLE.\\nisolated from the history to which they belong, and\\nTitle-divi- presented by themselves. You want not\\nsions, very much teaching with these stories.\\nThe youthful mind studies life these stories give you\\npalpable life, ready for any degree of teaching and\\ncriticism you desire. And what you do in this way\\nof criticism ought to have reference to this great prin-\\nciple, that our first duty to a story is to love it.\\nBut one thing more may be done in this first stage of\\nstories. While the stories themselves should always\\nbe left as they stand, yet in the selection of them a\\ngreat deal may be done. They should be so selected\\nas to illustrate the grand divisions of history. And\\nso, in the first stage, the young mind will uncon-\\nsciously be studying history all the while that it is\\nappreciating story; that is, the stories will illuminate\\nthe great features of the historic periods which at a\\nlater stage the reader will be called upon to correlate\\nfor himself. He will find, when he comes to study\\nhistory as such, that he is moving from one to\\nanother of the incidents with which he has already\\nbecome familiar.\\nThe second stage I call the stage of masterpieces.\\nStory is only one of the literary forms of Scripture.\\nYou have, of course, oratory; you have\\n2l sta e e of i i a J u-i i.\\nMaster- lyric, you nave dramatic essays, philosophy,\\npieces. anc j e like. In what we call the second\\nstage you want to accustom the youthful mind to take\\nan interest in literary forms as such, always remem-\\nbering our foundation principle, that a grasp of the\\nliterary form is essential for the matter and the spirit.\\nNow literary forms are best taught by masterpieces.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0306.jp2"}, "307": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 281\\nI use the term k masterpieces simply to imply that\\ncertain things are more suitable than others for\\ngiving a grasp of the form, which is what we are\\nlooking for. These masterpieces must be absorbed.\\nThey must be studied and studied, and assimilated,\\nto such an extent that not simply the matter, but the\\nform itself, becomes dear to the youthful mind.\\nThus, to take a brief illustration among the lyrics\\nof Scripture there is nothing greater than Deborah s\\nSong. But it is one thing to read Deborah s Song\\nas it appears in its prose form in the fifth\\nchapter of the Book of Judges. It is quite by Deborah s\\nanother thing to see Deborah s Song pre- ong\\nsented in its true literary form, as an antiphonal\\nchorus a chorus of women, led by Deborah, and\\na chorus of men, led by Barak and how they\\nanswer one another, and then unite. Now these\\nchoruses of men and women clash with one another,\\nthen they unite in an apostrophe to Heaven. The\\nchorus of men describe the miserable condition of\\nIsrael, the chorus of women break in with the words\\nI Deborah arose, a mother in Israel. The\\nchorus of men appeal to the men that ride upon\\nwhite asses and sit in judgment, the chorus of women\\ncry to the assemblies of women in the places of\\ndrawing water. Then you have the gathering of the\\ntribes. You have the chorus representing the tribes\\nthat came to the battle, and those that refused, and\\nthose that changed their minds. The men sing,\\n1 By the waters of Reuben there were great re-\\nsolves. The women reply sarcastically, Why\\nthen staid ye by the sheepfolds, to hear the pipings", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0307.jp2"}, "308": {"fulltext": "282 THE LITERARY STUDY OE THE BIBLE.\\nfor the flocks And the men answer, By the\\nwatercourses of Reuben there were great searchings\\nof heart. The men describe the kings coming to\\nfight: the women chime in, The stars in their\\ncourses fought against Sisera. The men shout,\\nCurse ye Meroz, curse ye bitterly the inhabitants\\nthereof, because they came not to the help of the\\nLord. The men describe the strange ending of\\nSisera, how Jael, the wife of Heber the Kenite,\\nreceived him:\\nShe put her hand to the nail,\\nHer right hand to the workman s hammer\\nAnd with the hammer she smote Sisera,\\nShe smote through his head,\\nYea, she struck and pierced through his temples.\\nAt her feet he bowed, he fell, he lay\\nAt her feet he bowed, he fell,\\nWhere he bowed, there he fell down dead.\\nThe women, with delicate imagery, picture the\\nmother of Sisera looking through the lattice, and\\nsaying Why is his chariot so long in coming\\nWhy tarry the wheels of his chariot They repre-\\nsent the mother and her wise ladies questioning\\namong themselves, while waiting for the spoil.\\nAnd then all together join in the final cry to\\nHeaven: So perish all Thine enemies; but let\\nthose that love the Lord rejoice as the sun, when he\\ngoeth forth in his might. I say that Deborah s\\nSong read as prose, in the fifth chapter of Judges, is\\na very different thing from Deborah s Song presented\\nin its true literary form, with these clashing choruses\\nof men and women. It is such effects as these that", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0308.jp2"}, "309": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 283\\nwe should seek to bring out in this stage of study of\\nmasterpieces.\\nWe proceed towards the third stage, the stage of\\nthe complete literary group. We may deal now with\\nScripture as it stands, but not in historical\\ndivisions, not in divisions made for theo- the complete\\nlogical purposes, but in the proper literary Literai 7\\n_ Group.\\ndivisions the study of history as history,\\nof drama as drama, of prophecy as prophecy, of\\nphilosophy as philosophy.\\nLet me take an example. Nothing, perhaps, illus-\\ntrates our subject the distinction between literary\\nand other studies better than the study of illustrated\\nBible History. In the first place, the great by Bible\\nr History in\\nhistoric tract that stretches from Genesis to old Testa-\\nthe Chronicles, and on to Nehemiah and ment\\nEzra this must be presented properly to the eye.\\nWe must have a distinction made to the eye between\\nthe historic narrative, and the appendices of statistical\\nreference, and the stories which are used to illustrate\\nthe history. That is one thing. But there is some-\\nthing more than that. In the historic analysis of\\nScripture, these historical parts are used as mate-\\nrials from which to work up to the actual history.\\nLiterary study of the Bible takes quite a different\\nview. Here it makes no matter what your historical\\nview of the Bible is whether you look upon its his-\\ntorical books as representing the actual facts, or\\nwhether you look upon them as accretions of a later\\nage, or whether you cannot make up your mind\\nbetween the one view and the other. The literary\\nStudy of the historic books takes them as the history", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0309.jp2"}, "310": {"fulltext": "284 THE LITERARY STUDY OF THE BIBLE.\\nof the people of Israel, presented by themselves.\\nIt is not a question, How far does this present the\\nactual history Be that as it may, in the Bible\\nwe find the history of Israel as understood by the\\npeople themselves.\\nA grand piece of literature is this first portion of\\nScripture, a grand piece of historical literature,\\nbringing out the nation s sense of its divine mission.\\nFirst you have Genesis, the formation of the chosen\\npeople. Then the Exodus (not the Biblical Exodus,\\nbut Exodus, Leviticus, Numbers) this is the journey\\nto the Land of Promise, and at the same time the\\nperiod of constitutional development, where all the\\nconstitutional documentary history is found massed\\nAnalysis of together. Story is used here, as ever, to\\nPentateuch, illuminate. At the beginning, you have\\nthe story of the plagues of Egypt, in which you see\\nIsrael as a horde of slaves under the taskmaster.\\nNear the close, you have the grander story of\\nBalaam: a man coming to curse Israel, who is over-\\npowered by the spectacle of their greatness, and\\nturns his curse into a blessing. At that point you\\nbreak off from history to oratory: you have the ora-\\ntions and songs of Moses, constituting his farewell\\nto Israel. For the next division of the history, we\\nhave the Books of Joshua and Judges. There you\\nwill find the struggle between the theocracy, or\\ngovernment by an invisible God, and the tendency\\nto assimilate Israel to surrounding nations. The\\nnext grand division is the Kings and the Prophets,\\nwhere the tendency to secular government is repre-\\nsented in kingship, and the prophets stand forth to", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0310.jp2"}, "311": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 285\\nrepresent the original theocracy; so together they\\nare like the government and opposition of modern\\nconstitutional countries. And then, a little later,\\nthere comes the time when, on returning from exile,\\nthey are no longer a nation, but only a Church.\\nThis gives us the Chronicles, with the Books of\\nEzra and Nehemiah, the ecclesiastical history of\\nIsrael. We must then study the historical parts\\nof Scripture as a literary whole, and from the lite-\\nrary point of view.\\nI will take just one more illustration the wisdom\\nor philosophy of the Bible. I venture to say that\\nno literature of the world has a philoso-\\nphical literature which makes so perfect by Bible\\nand complete a unity. If you were study- ^osopky-\\ning this from the point of view of historic analysis,\\nyour attention would be called to such points as the\\ndates of the various books, the circumstances of the\\nage, how a book was influenced by the secular litera-\\nture and thought of its times, and the like. All that\\nis perfectly proper in its own sphere. What I want\\nis to show how very different a thing is what I am\\ncalling the literary unity of Biblical wisdom. Through\\nit all runs a distinction between the two meanings\\nof the term wisdom. You might call it wisdom\\nwith a small w, and Wisdom with a capital W.\\nThe wisdom with a small w is the wise observation\\nof human life and conduct. The Wisdom with the\\ncapital W who shall define that The sense of\\nharmony and unity running through the whole uni-\\nverse, and man s inner nature; something like what\\nwe mean by Providence.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0311.jp2"}, "312": {"fulltext": "286 THE LITERARY STUDY OF THE BIBLE.\\nNow with this thought before us, observe the\\nseparate books. First, you have the Proverbs\\nisolated observations of life, in the very shortest of\\nliterary forms, proverbs and epigrams, with hymns\\nof adoration to the great Wisdom, the Wisdom that\\nruns through the universe. In Ecclesiasticus, the\\nsecond of these books of wisdom, you have again\\nisolated observations of life, but in longer\\nthe Books of literary forms: the maxim and the essay\\nWisdom. come in. But here, again, you have\\nhymns of adoration to the Wisdom that runs\\nthrough the universe as a whole. The third book\\nis Ecclesiastes. Here you have this great literary\\ninterest, that for the first time analytical observation\\nis turned upon the universe as a whole, and not\\nsimply upon life and conduct. The literary observa-\\ntion turned upon the universe as a whole breaks\\ndown in religious despair. You no longer have\\nhymns of adoration to Wisdom but instead you\\nfind elegies on the theme, Vanity of vanities, all\\nis vanity. But now comes the corrective, in the\\nfourth book, the Wisdom of Solomon, from the\\nApocrypha. Once more observation is turned upon\\nthe universe as a whole, but it is a universe enlarged\\nby the thought of immortality. The opening words\\nare, God made not death, neither hath He pleasure\\nwhen the wicked perish: for righteousness is im-\\nmortal. With this enlarged conception of human\\nlife, observation may rest upon it, and see again\\nwisdom and the whole resolves into a great scheme\\nof Providence. Four separate works represent four\\ndifferent philosophical attitudes. Then comes the", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0312.jp2"}, "313": {"fulltext": "THE LITERARY STUDY OF THE BIBLE. 287\\ngrand climax. The Book of Job takes these four\\ndifferent philosophical attitudes, and puts them into\\nthe mouth of four different speakers, in a drama, and\\ndraws them into unity in a dramatic plot. Now I\\nsay, in no other literature of this world will we find\\nso perfect a literary unity running through its wisdom\\nand philosophy.\\nShall I, in conclusion, be confronted with this\\nobjection, that what I have advocated is reading\\nthe Bible like any other book My\\nt Conclusion.\\nanswer is, Do you or do you not believe\\nthat the Christian Revelation is conveyed to us in\\nthe form of literature Once you grant that, then\\nI say you must commence with the literature. You\\nmust first deal with the books as books and when\\nyou have grasped their outward literary form, then\\nyou go on to their matter and spirit. First that\\nwhich is natural; afterwards that which is spiritual.\\nFirst in time, I mean afterwards, in time, that\\nwhich is spiritual. I have never known any excep-\\ntion to the experience that attention to the literary\\nform brings a harvest of spiritual force.\\nAnd let me end as I began. You who are\\nspecially concerned with the organization of Sunday-\\nschool teaching, look for a moment outside your\\nimmediate sphere. Are you, of all people, content\\nwith the secularization of literary culture For that\\nis what it comes to. We are accustomed I don t\\nspeak of Sunday-schools now we are accustomed,\\nin the schemes of our high schools and colleges and\\nuniversities, to send our young people, for their\\nliterary culture, to literatures which spiritually are", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0313.jp2"}, "314": {"fulltext": "288 THE LITERARY STUDY OF THE BIBLE.\\nat the opposite poles from ourselves to the great\\nliteratures of Greece and Rome, which spiritually are\\nnegative to us where the highest passion is sensu-\\nous passion, the highest conception of Providence is\\nmocking fate, where philosophies are philosophies in\\nwhich God is a traditional accident: and all the\\nwhile we have in our own very hands, being familiar\\nwith it from our very childhood, one of the oldest,\\ngrandest literatures, in which lyrics are not inferior\\nto the lyrics of Greece, oratory is equal to anything\\nthat the world has ever produced, philosophy has an\\napplication to our actual life which gives us dramas\\nsuch as no theatre could ever attempt dramas in\\nwhich all space is the stage, all time is the period,\\nand God Himself is one of the chief actors. Is it\\nnot reasonable that we should accustom those who\\nare seeking higher education to associate literary\\nbeauty with that which is in harmony with our\\nspiritual feeling, and not simply with that which is\\nopposed to it And you whose immediate concern\\nis to deal with the teaching of Sunday-schools, see,\\nin carrying out your tasks, that you lay a foundation\\nfor bringing together, in later life, the study of the\\nClassics and the literary study of the Bible.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0314.jp2"}, "315": {"fulltext": "TOPICAL INDEX.\\nI. History of Religious Education.\\nBeginnings in Jewish system, p. 107 ff.\\nOrigin of Teaching Function of the Church, p. 23 ff.\\nReligious Education in the early Church, p. 109.\\nin the Middle Ages, pp. 26, 28.\\nEffect of the Reformation, p. 6 f.\\nOrigin of Religious Instruction in England, p. 49 ff.\\nFirst Sunday-schools, p. 55 f.\\nWork of Dupanloup in France, p. no f.\\nII. Present Condition of Religious Education.\\nThe Public School and Religion, pp. 8 ff., 34.\\nAge of Revivals past, p. 71 f.\\nReligious Instruction in England, p. 52 ff.\\nin France, p. 56.\\nin Germany, p. 57 ff.\\nAmerica and Europe compared, p. 62 ff.\\nResponsibility of the Sunday-school, p. 15.\\nBiblical Study in the Universities, p. 244 f.\\nLack of pedagogical training for the Ministry, p. III.\\nNeed of the Church for Educators, p. 127.\\nNeed of better religious Pedagogy, pp. 65 f., 75, 126, 165 f.\\nDanger of Secularization in Literary Study, p. 287 f.\\nIII. Organization of Religious Education.\\nReligious Education part of Education as a whole, pp. 3, 6, 27,\\n106, 133.\\n289", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0315.jp2"}, "316": {"fulltext": "290 TOPICAL INDEX.\\nThe Agencies for Religious Education, p. 15.\\nThe Sunday-school essential to the Church, p. 107.\\nOrganization of the Sunday-school, pp. 15 ff., 85 f.\\nTraining of Sunday-school Teachers, p. 40.\\nExaminations for Sunday-school Teachers, p. 212.\\nPayment for Sunday-school Teachers, p. 17.\\nConfirmation Instruction, p. 97 f.\\nSystematic Instruction of a Congregation, p. 90 ff.\\nIV. Content of Religious Education.\\nDefinition and Purpose of Religious Education, pp. 4 f., 62, 79 f.,\\n105 f., 133, 196.\\nDivision into a) Character material, p. 81 f.\\nb) Church material, p. 82 f.\\nCourses of Study, pp. 17, 66, 86 ff., 91, 113 ff., 127 ff.\\nNecessity of a curriculum for Sunday-schools, p. 112.\\nReligious Study of Nature, pp. 121 f, 174 f.\\nSacred Geography, p. 122 f., Lect. IX.\\nReligious Study of History, p. 123 ff.\\nChristian Ethics, p. 124 f.\\nV. Methods of Education in Particular Subjects.\\na) The Catechism, pp. 40, 86 f., 90, 113 f, 149.\\nb) The Prayer-book, pp. 92 f., 125 f.\\nc) The Church Year, p. 94.\\nd) The Bible.\\nValue of Bible Study, pp. 41, 118 ff.\\nHow to teach it, pp. 114 f., 118 ff., 158 f., 178 f., 197 ff.\\nLiterary Study of Bible, Lect. X.\\nForms of Literature, p. 252 f., 276 f.\\nImportance of, pp. 253 ff., 260 ff.\\nDifferentiated from other main forms:\\na) Devotional Study, p. 260 ff.\\nb) Critical Study, p. 262 ff.\\nLack of appreciation for in Past, p. 265 ff.\\nBeginnings and growth, p. 267 f.\\nA Book as a Unit, p. 270 f.\\nBible a Library, p. 276 f.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0316.jp2"}, "317": {"fulltext": "TOPICAL INDEX. 291\\nThree Stages of Literary Study\\na) Story and History, p. 278 f.\\nb) Masterpieces, p. 280 ff.\\nc) Literary Groups, p. 283 ff.\\nProper Printing of Bible, p. 268 f.\\nReading like any other Book, p. 287.\\nInfluence of Scientific Study on Piety, p. 242.\\nReliance on Scientific Methods, p. 246\\nDanger of Unreality in Teaching, p. 136.\\nSupported by Psychology, p. 186 f.\\nGeography of the Bible, Lect. IX.\\nIts Contributions, p. 215 ff.\\nIllustration of Helpfulness of, p. 216 f.\\nAntidote to Unreality, pp. 218, 220.\\nInfluence on Character and History, pp. 219!, 241.\\nImportant for General Education, p. 221 f.\\nAs a Sunday-school Course, pp. 222 241 f.\\nAuthorities on, for Sunday-school Library, p. 224 ff.\\nMaps of, pp. 226 f., 228.\\nDepartments of\\na) Descriptive, p. 228 ff.\\nb) Physical, p. 23 iff.\\nc) Geological, p. 237 f.\\nd) Commercial, p. 238 f.\\ne) Racial, p. 239 f.\\nf) Historical, p. 240 f.\\nGeographical Zones in Palestine, p. 231 ff.\\nAdvantage of Map-drawing, p. 229.\\nMaking Bas-relief Maps, p. 237.\\ne) Christ, p. 159.\\nVI. The Science of Teaching.\\nInstruction based on Laws of Mind, p. 195.\\nThe three Problems of Instruction, p. 133 f.\\nTwo Ways of Learning, pp.134 f, 142.\\nDramatic Imagination, p. 134 f.\\nThe Teacher a Creator, p. 135.\\nThe Art of Story-telling, pp. 137-145.\\nReality, p. 137 ff.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0317.jp2"}, "318": {"fulltext": "292 TOPICAL INDEX.\\nReserve in using imagination, p. 142.\\nClear notion of meaning, pp. 143, 145, 148.\\nDifference in titles, p. 144.\\nDangers too much meaning, p. 144 f.\\nwrong interpretations, p. 145.\\nImportance of Biography, pp. 197-213.\\nValue of Personification, p. 201 ff.\\nWhy Biography interests, pp. 203 ff. 206.\\nDanger in it, p. 210.\\nUseful for Reviews, p. 211.\\nAge for Biographical Teaching, p. 212.\\nKnowing the pupil, p. I49f.\\nThe Common Denominator, p. 150 f.\\nPreparation necessary to receive Truth, p. 153 f.\\nLines of Insight needful, p. 155.\\nConnection between Lessons, p. 204 ff.\\nNecessity for the Concrete, p. 206 ff.\\nMemoriter Methods, p. 86 f.\\nHow much moralizing is needed, p. 207 ff.\\nReliance on internal authority, p. 157.\\nDirections for studying any subject-matter, p. 146 f.\\nUse of Stereopticon, p. 94.\\nBad effects of Uniform Lessons, p. 166 f.\\nVII. Child Study.\\nIts Development, p. 163\\nChildhood the Best Period of Life, pp. 164, 188 f.\\nChild the Type of the Species, p. 164 f.\\nPasses through Stages of Race Life, p. 167 ff.\\nEach stage to be lived out, p. 169 f.\\nReligious Evolution of the Child, p. 170 f.\\nFetich Worship, p. i7of.\\nNature Worship, pp. 171, 176.\\nAdolescence, pp. 66 ff., I79f., 183 f.\\nEvils of Revivalism, p. 182 f.\\nSubjectivity, pp. 68 f., 73 f.\\nSalvation best taught here, p. 179 f.\\nImportant to teach Love, p. 180 f.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0318.jp2"}, "319": {"fulltext": "Longmans, Green, Co s Publications.\\nThe Life and Times of Jesus the Messiah.\\nBy Alfred Edersheim, M.A., D.D., Ph.D., late Grinfield Lecturer\\non the Septuagint in the University of Oxford. Author s Edition.\\n2 vols. 8vo. 1,524 pages. $2.00.\\nJesus the Messiah.\\nBeing an Abridged Edition of The Life and Times of Jesus the Mes-\\nsiah. By Alfred Edersheim, D.D. With a Preface by the Rev. W.\\nSanday, D.D. Crown 8vo. 660 pages. $1.00.\\nThe Bible Its Meaning and Supremacy.\\nBy the Very Rev. F. W. Farrar, D.D., Dean of Canterbury. Large\\ncrown 8vo. 377 pages. $2.00.\\nIndependent, New York We\\nshould describe the volume as being\\nin the highest sense the popular\\nhandbook of reverent and believing\\nliberalism. The work is\\ndone in a most serious tone and is\\nfree from controversy. It is the best\\nand most useful presentation of the\\nvery important subject from a liberal\\nbut reverent and truly believing\\npoint of view.\\nFootprints of the Apostles as Traced by St. Luke in the\\nActs.\\nBeing Sixty Portions for Private Study, Family Reading, and Instruc-\\ntion in Church. By Herbert Mortimer Luckock, D.D., Dean of\\nLichfield. 2 vols. Crown 8vo. $3.5\u00c2\u00b0\\nFootprints of the Son of Man as Traced by St. Mark.\\nBeing Eighty Portions for Private Study, Family Reading, and In-\\nstructions in Church. By Herbert Mortimer Luckock, D.D.,\\nDean of Lichfield. Crown 8vo. $1.5\u00c2\u00b0-\\nManuals of Religious Instruction.\\nEdited by John Pilkington Norris, D.D. New and thoroughly Re-\\nvised Editions. 3 vols. Small 8vo. Sold separately.\\nThe Old Testament, $1.25 The New Testament, $1.25\u00e2\u0080\u0094 The\\nPrayer Book, $1.25.\\nA Key to the Narrative of the Four Gospels.\\nBy John Pilkington Norris, D.D. i6mo. 50 cents.\\nA Key to the Narrative of the Acts of the Apostles.\\nBy John Pilkington Norris, D.D. i6mo. 50 cents.\\nNew Testament Churchmanship and the Principles\\nUpon Which it Was Founded.\\nBy the Right Rev. Henry Yates Satterlee, D.D., Bishop of\\nWashington. i2mo. $1.50.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0319.jp2"}, "320": {"fulltext": "Longmans, Green, Co s Publications.\\nBoyhood: A Plea for Conti\\nBy Ennis Richmond. Crown\\nPrincipal C. C. Ramsay, in\\nBook Reviews, New York A\\nbook which should be read I do not\\nhesitate to say by every teacher,\\nparent, and prospective parent in the\\ncivilized world. Though he has\\nwritten a small book the author has\\nstated with great simplicity and the\\nforce of profound moral conviction\\nsome vital but neglected truths of\\neducation we have in this\\nlittle volume a unique treatment of\\nneglected aspects of school and home\\neducation. All educators have heard\\nnuity in Education.\\n8vo. 154 pages. $1.00.\\nof individual instruction and per-\\nsonal teaching, and many of them\\nhave so much appreciated its im-\\nportance as to seek some means and\\nmethods by which it may be realized.\\nSuch persons will find in this book\\nnot only strong confirmation of their\\nviews but also some wise suggestions\\nfor securing their adoption in prac-\\ntice. It bristles with strong and\\nvigorous sentences that cling to the\\nmemory long after the book has\\nbeen laid aside.\\nThrough Boyhood to Manhood A Plea for Ideals.\\nBy Ennis Richmond, author of Boyhood A Plea for Continuity in\\nEducation. Crown 8vo. 200 pages. $1.00.\\nThis is a companion book to Boyhood, by the same author, but the\\nobject with which it is written is different. The ground on which the writer\\nhas taken a stand is that, given the ordinary life of the ordinary young man,\\nand given the fact that it is at his public school that the young man acquires\\nhis standards and his outlook upon life, there are in the public school sys-\\ntem some definite points of weakness, which it is the obvious duty of all\\nwho care for true education to look into and alter.\\nTraining of the Young in Laws of Sex.\\nBy the Rev. Hon. Edward Lyttelton, M.A. Head Master of\\nHaileybury College; Author of Mothers and Sons, etc. Second Im-\\npression. Crown 8vo. $1.00.\\nas it is out of a large experience with\\nboys, and a sympathetic understand-\\ning of their needs gained through the\\nhead-mastership of a large English\\npublic school. His argu-\\nments are reinforced by practical\\nsuggestions, which should prove\\nmost helpful to every parent anxious\\nto equip the young soul for the\\nbattle of life. We heartily recom-\\nmend this book, confident that its\\ncounsel will prove both wholesome\\nand helpful, and that it will be an\\nimportant aid to the better under-\\nstanding of this difficult subject and\\nits bearing upon social conditions.\\nGlasgow Herald We cor-\\ndially commend this little book to\\nall parents and teachers, and to all\\nothers who are in any way concerned\\nwith the upbringing and care of the\\nyouth of both sexes.\\nLiterature: It is the most\\nable plea for a bold and sensible\\npolicy that we have seen.\\nSt. Andrew s Cross, New\\nYork It is rare to find a writer\\non this topic at once refined and prac-\\ntical, delicate and yet distinct in state-\\nment. These qualities are most\\nmarked throughout the book, written", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0320.jp2"}, "321": {"fulltext": "Longmans, Green, Go s Publications.\\nThe History of the Book of Common Prayer.\\nBy the Rev. Leighton Pullan, M.A. (Oxford Library of Prac-\\ntical Theology). Crown 8 vo. 346 pages. $1.50\\nA Key to the Knowledge and Use of the Book of Com-\\nmon Prayer.\\nBy John Henry Blunt, U.D., Author of Household Theology,\\netc. New Edition. i6mo. $0.50.\\nStudies in the History of the Book of Common Prayer.\\nThe Anglican Reform The Puritan Innovations The Elizabethan\\nReaction The Caroline Settlement. By Herbert Mortimer Luck-\\nock, D.D., Dean of Lichfield. With Appendices. Crown 8vo. $1.50.\\nThe Prayer Book: Its Voice and Teaching.\\nBeing Spiritual Addresses Bearing on the Book of Common Prayer.\\nBy the Rev. W. C. E. Newbolt, M.A., Canon and Chancellor of St.\\nPaul s. Crown 8vo. $1.00.\\nA Commentary on the Thirty=nine Articles of the\\nChurch of England.\\nBy the Rev. T. P. Boultbee, formerly Principal of the London College\\nof Divinity. Crown 8vo. $2.00.\\nCatholic Faith and Practice\u00e2\u0080\u0094 A Manual of Theology.\\nBy the Rev. Alfred G. Mortimer, D.D., Rector of St. Mark s,\\nPhiladelphia. Part I., pp. xlv-340. Large crown 8vo. $2.00. Part\\nII., pp. lxix-519. Large crown 8vo. $2.50.\\nManual of Christian Doctrine\u00e2\u0080\u0094 Chiefly Intended for Con-\\nfirmation Classes.\\nBy the Rev. H. E. Hall, M.A. With a Preface by the Rev. W. H.\\nHutchings, M.A. i6mo. Boards. $0.30.\\nIntroduction to the Study of the Bible.\\nByT. H. Horne, B.D. Revised and edited by Rev. John Ayres,\\nM.A. Illustrated with Maps and other Engravings. i2mo. $2.00.\\nThe Doctrine of St. John\u00e2\u0080\u0094 An Essay in Biblical\\nTheology.\\nBy Walter Lowrie, M.A., Mission Priest in the City Mission, Phil-\\nadelphia. Crown 8vo. Pp. xx-116. Cloth. $1.50.\\nThis essay aims at interpreting the theology of St. John as a whole.\\nto give such an exposition of his thought as shall comprise, not\\nonly all of his theology\u00e2\u0080\u0094 in the sense that every topic of his theology is dis-\\ncussed between the covers of a single book-but his theology as a whole, as\\na system. Preface.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0321.jp2"}, "322": {"fulltext": "Longmans, Green, Co s Publications.\\nThe Oxford Library of Practical Theology.\\nProduced under the Editorship of the Rev. W. C. E. Newbolt, M.A.,\\nCanon and Chancellor of St. Paul s; the Rev. F. E. Brightman, M.A.,\\nLibrarian of the Pusey House, Oxford and the Rev. Darwell\\nStone, M.A., Principal of the Missionary College, Dorchester.\\nA Series of Volumes dealing with Practical Theology, of which the object\\nand scope is to supply some carefully considered teaching on matters of re-\\nligion to that large body of devout laymen who attend our churches, but who\\nhave not the necessary time to study the learned treatises which appeal to\\nthe theologian. It is felt that there are many such who would gladly wel-\\ncome more definite and precise instruction, who now content themselves,\\neither with following the current fashion in religious matters, or who obtain\\nsuch scraps of information as may be found in periodical religious literature.\\nThe point of view from which the different subjects will be treated may be\\nbriefly described as that dogmatic basis of the Tractarian Movement, with\\nwhich the name of Oxford will ever be associated.\\nThe Following Volumes are Now Ready.\\nCrown 8vo. Each, $1.50.\\nReligion. By the Rev. W. C. E. Newbolt, M.A., Canon and Chan-\\ncellor of St. Paul s.\\nHoly Baptism. By the Rev. Darwell Stone, M.A., Principal of\\nDorchester Missionary College.\\nConfirmation. By the Rt. Rev. A. C. A. Hall, D.D., Bishop of\\nVermont.\\nThe History of the Book of Common Prayer. By the Rev.\\nLeighton Pullan, M.A., Fellow of St. John Baptist s College, Oxford.\\nHoly Matrimony. By the Rev. W. J. Knox Little, M.A., Canon\\nof Worcester.\\nThe Follozving Volumes are in Preparation or are Proposed.\\nThe Incarnation. By the Rev. H. V. S Eck, M.A., formerly Vice-\\nPrincipal of Ely Theological College.\\nSunday. By the Rev. W B. Trevelyan, M.A., Vicar of St. Mat-\\nthew s, Westminster.\\nPrayer. By the Rev Arthur John Worlledge, M.A., Canon and\\nChancellor of Truro.\\nVisitation ol the Sick. By the Rev. E. F. Russell, M.A., of St.\\nAlban s, Holborn.\\nThe Holy Communion. By the Rev. F. W. Pullen, M.A., Mission\\nPriest of St. John Evangelist, Cowley.\\nOther Volumes to follow.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0322.jp2"}, "323": {"fulltext": "Longmans, Green, Co s Publications.\\nThe Message of the World s Religions. i6mo. $0.50.\\nContents: Judaism. By Rabbi Gustav Gottheil, D.D.\u00e2\u0080\u0094 Buddhism\\nBy Professor T. W. Rhys Davids, Ph.D., LL.D.\u00e2\u0080\u0094 Confucianism. By the\\nRev. Arthur H. Smith Mohammedanism. By the Rev. George Washburn,\\nD.D., President of Robert College, Constantinople\u00e2\u0080\u0094 Brahmanism. By\\nCharles R. Lanman, Professor of Sanskrit in Harvard University\u00e2\u0080\u0094 Christi-\\nanity. By Lyman Abbott, D. D.\\nAids to the Devout Life. i6mo. $0.50.\\nContents: The Pilgrim s Progress and The Life Divine. By the\\nRev. John Brown, D.D., Minister of the Bunyan Church, Bedford, Eng-\\nland The Imitation of Christ. By the Rt. Rev. F. D. Huntington,\\nD.D., Bishop of Central New York The Holy Living and Dying. By\\nArmory H. Bradford, D.D. Browning s Saul. By Hamilton W. Ma-\\nbie Keble s Christian Year. By Henry Van Dyke, D.D.\\nCONYBEARE AND HOWSON S St. PAUL.\\nThe Life and Epistles of St. Paul.\\nBy the Rev. W. J. Conybeare, M.A., and the Very Rev. J. S. How-\\nson, D.D. Revised Cheaper Edition. With 40 Illustrations and 4\\nFolding-out Maps and Plans. i2mo. 872 pages. $1.25.\\nSt. Paul and His Missions.\\nBy the Abbe Constant Fouard, Honorary Cathedral Canon, Pro-\\nfessor of the Faculty of Theology at Rouen, etc., etc. Translated with\\nthe Author s Sanction and Co-operation by the Rev. George F. X.\\nGriffith. With Maps. Small 8vo, gilt top. $2.00.\\nThe Churchman, New York:\\nWe give a hearty welcome to this\\nbook of the Abbe Fouard s. His\\nSaint Peter and the First Years of\\nChristianity will have raised the\\nexpectations of students who have\\nlife is delightfully fresh and interest-\\ning. We feel that we know\\nSt. Paul better than we did before\\nwe took up the Abbe s work.\\nThere are good maps, a full in-\\ndex, and an abundant supply of\\nknown it, but we think that even they notes and references. On\\nwill be hardly prepared for so delight- the whole, we believe there are few\\nful and interesting a book as this of lives of St. Paul which the ordinary\\nthe life of St. Paul. The Bible student will find more attrac-\\nsetting and presentation of St. Paul s J tive and helpful than this.\\nThe Last Years of St. Paul.\\nBy the Abbe Constant Fouard. Translated, with the Author s\\nSanction, by George F. X. Griffith. With Maps and Plans. Small\\n8vo, gilt top. $2.00. [Just Published.\\nThe Voyage and Shipwreck ot St. Paul.\\nBy James Smith, of Jordan-hill. With Dissertations on the Life and\\nWritings of St. Luke, and the Ships and Navigations of the Ancients.\\nWith Numerous Illustrations. Crown 8vo. $2.00,", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0323.jp2"}, "324": {"fulltext": "Longmans, Green, Co s Publications.\\nThe Art of Teaching.\\nBy David Salmon, Principal of Swansea Training College. Crown\\n8vo. 289 pages. $1.25.\\nThis book is devoted to the exposition of teaching as a Technical Art,\\nfounded on experience, philosophical principle and scientific observation.\\nIn the Introduction the author adopts Milton s definition of a complete\\nand generous education, but points out that the school teacher is really-\\nonly one factor in physical, moral, and intellectual culture, and that, even\\nto be efficiently so, he has need of professional training. His aim must be\\ndirected to secure the utility, discipline, and pleasure of the taught as\\nresults of exercised activity. The author takes up in successive chapters\\n(1) Order, Attention, and Discipline, and gives rules applicable to the\\nregulated and successful exercise of these that they may become habitual\\n(2) Oral Questioning how to proceed with and succeed in it, and what to\\navoid while engaged in the process (3) Object Lessons what to aim at in\\ngiving them, and how to accomplish the intended result (4) Reading,\\nSpelling, Writing, and Arithmetic how they should be taught, and the\\nrelative merits of various methods of procedure (5) English, including\\nComposition, Grammar, and Literature (6) Geography, and how to make\\nthe teaching of it educative and valuable (7) History, and the methods of\\ngiving it a living (not a bookworm) interest (8) the Education of Infants\\nas a speciality.\\n\\\\From the New York Nation.]\\nSalmon s contributions to elementary school literature are many and valu-\\nable. It suffices to mention his Object Lessons, School Grammar,\\nSchool Composition, Stories from Early English History. He has\\nnow collected into the volume before us his views on the Art of Teach-\\ning. The treatment of the subject is orderly, thorough, authoritative. He\\ntakes up first the fundamental matters of order, attention, discipline. Then\\ncomes a charming discussion of the art of oral questioning. Next follows an\\nestimate of the claims upon attention of the main subjects of elementary study,\\nwith invaluable hints as to the teaching of each. The subjects treated are\\nReading, Spelling, Writing, Arithmetic, English, Geography, History. This\\nis, indeed, familiar ground, but the treatment is so able, so acute, so com-\\nprehensive, that there is constant variety and constant interest. A very\\nvaluable portion of the volume is the section of sixty pages on Infant Edu-\\ncation. Not only are the history and development of the kindergarten here\\nadmirably discussed, but the original and valuable contributions of England\\nto the Education of young children are set forth. Most wise and helpful is\\nSalmon s discussion of the best ways of teaching the elementary studies.\\nThis portion of the book is a true teachers manual. It is a genuine pleasure\\nto commend without qualification this admirable manual. It is a worthy\\ncompanion to Fitch s Lectures on Teaching, and, like that book, ought\\nto be on every teacher s shelf.\\nH. C. Missimer, Superintendent\\nof Public Schools, Erie, Pa.: I\\nhave read Salmon s Art of Teach-\\ning, and believe it to be the best work\\non the subject yet published. It is\\nsimple, direct, clear, practical, and\\nhas evidently been written by one\\nwho has had experience with every\\nproblem and difficulty of the school-\\nroom.", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0324.jp2"}, "325": {"fulltext": "Longmans, Green, 6r Co s Publications.\\nTeaching and School Organization.\\nA Manual of Practice, with Especial Reference to Secondary Instruc-\\ntion. Edited by P. A. Barnett. Crown 8vo. 438 pages. $2.00.\\nThe object of this Manual is to collect and co-ordinate for the use of\\nstudents and teachers, the experience of persons of authority in special\\nbranches of educational practice, and to cover as nearly as possible the\\nwhole field of the work of Secondary Schools of both higher and lower\\ngrades.\\nThe subjects treated in the 22 chapters are as follows The Criterion in\\nEducation Organization and Curricula in Boys Schools Kindergarten\\nReading Drawing and Writing Arithmetic and Mathematics English\\nGrammar and Composition English Literature Modern History Ancient\\nHistory Geography Classics Science Modern Languages Vocal Music\\nDiscipline Ineffectiveness of Teaching Specialization School Libraries\\nSchool Hygiene Apparatus and Furniture Organization and Curricula\\nin Girls Schools.\\nA Manual of Clay=Modelling for Teachers and Scholars.\\nBy Mary Louisa Hermione Unwin. With 66 Illustrations and a\\nPreface by T. G. Rooper, M.A. Balliol College, Oxford. i2mo.\\n$1.00.\\nThe course set forth in this Manual is suitable for children of six or seven\\nyears of age and upwards. It is a great advantage to young children to\\nlearn to handle the clay and to become accustomed to using it. They may\\nbegin with the simplest objects, such as beads, round or flat, of different\\nsizes cherries with string or wicker stalks a sausage, or cigar a small\\nsaucer, or a basket, a bun, or an open pea-pod with loose peas in it made\\nseparately a pat of butter, or a cottage loaf, are also suitable. For the\\nwork of advanced pupils, or for the higher classes in schools, more difficult\\nsubjects may be attempted.\\nKindergarten Guide.\\nBy Lois Bates With numerous Illustrations, chiefly in half-tone, and\\n16 colored plates. Crown 8vo. 388 pages. $1.50.*\\nIn addition to a full description of the kindergarten gifts and occupations,\\nthe book shows how ordinary subjects may be taught on kindergarten\\nprinciples.\\nChurchman, New York:\u00e2\u0080\u0094 A long needed hand-book for the kinder-\\ngarten teacher. The whole course of instruction is elaborately\\nexplained with full illustrations, so that the teacher possesses, in this i2mo\\nvolume, a complete compendium for her work.\\nJournal of Education, Boston, Mass.:\u00e2\u0080\u0094 Never before has there been\\nso full, varied, and detailed a treatment of the subject from the standpoint\\nof teacher, parent, and child. No family in which there are little children\\nshould be without this sum of all kindergarten virtues.", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0325.jp2"}, "326": {"fulltext": "8 1900\\nLongmans, Green, Co s Publications.\\nEPOCHS OF CHURCH HISTORY.\\nEdited by the Right Rev. Mandell Creighton, D.D., Lord Bishop\\nof Peterborough. i2mo. Each volume. 80 cents.\\nThe English Church in Other Lands. By the Rev. H. W. Tucker,\\nM.A.\\nThe History of the Reformation in England. By the Rev.\\nGeorge G. Perry, M.A.\\nThe Church of the Early Fathers. By the Rev. Alfred Plummer,\\nD.D.\\nThe Evangelical Revival in the Eighteenth Century. By the\\nRev. J. H. Overton, M.A.\\nThe University of Oxford. By the Hon. G. C. Brodrick, D.C.L.\\nThe University of Cambridge. By J. Bass Mullinger, M.A.\\nThe English Church in the Middle Ages. By the Rev. W. Hunt,\\nM.A.\\nThe Church and the Eastern Empire. By the Rev. H. F. Tozer,\\nM.A.\\nThe Church and the Roman Empire. By the Rev. A. Carr.\\nThe Church and the Puritans, 1570-1660. By H. Offley Wake-\\nman, M.A.\\nHildebrand and His Times. By the Rev. W. R. W. Stephens, M.A.\\nThe Popes and the Hohenstaufen. By Ugo Balzani.\\nThe Counter=Reformation. By Adolphus William Ward, Litt. D.\\nWycliffe and Movements for Reform. By Reginald L. Poole,\\nM.A.\\nThe Arian Controversy. By H. M. Gwatkin, M.A.\\nMessrs. Longmans, Green, Co. will be happy to send their\\nCatalogue, describing more than 1,000 text-books and\\nworks of reference, to any teaQher on request*", "height": "3530", "width": "2223", "jp2-path": "principlesofreli00pott_0326.jp2"}, "327": {"fulltext": "", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0327.jp2"}, "328": {"fulltext": "", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0328.jp2"}, "329": {"fulltext": "", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0329.jp2"}, "330": {"fulltext": ".,i-\\nDeacidified using the Bookkeeper process.\\nNeutralizing agent: Magnesium Oxide\\nTreatment Date: Sept. 2005\\nPreservationTechnologies\\nA WORLD LEADER IN PAPER PRESERVATION\\n1 1 1 Thomson Park Dnve\\nCranberry Township, PA 16086\\n(724)779-2111", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0330.jp2"}, "331": {"fulltext": "w\\ni", "height": "3413", "width": "2158", "jp2-path": "principlesofreli00pott_0331.jp2"}, "332": {"fulltext": "", "height": "3401", "width": "2165", "jp2-path": "principlesofreli00pott_0332.jp2"}}