CHAPTER XV

As it involvessubject matter:As it involvespresentation:1.The AimPoint of Contact2.OrganizationLesson Statement3.IllustrationReview4.ApplicationIllustration5.QuestionsApplication

Questions and Suggestions—Chapter XIV

1. Discuss the helpfulness of having a definite procedure in the matter of lesson preparation.

2. Point out the differences between lesson preparation and lesson presentation.

3. Name and discuss the essential steps in preparing a lesson.

4. To what extent would you favor adopting these steps as the fundamental processes?

5. Discuss the meaning and significance of "The Point of Contact."

6. Why is some kind of lesson statement a prerequisite to a good recitation?

7. Show how this statement may be made.

8. What do you consider your most valuable device in the preparation of a lesson?

9. Discuss the importance of filing away the material looked up in the preparation of the regular work of teaching.

10. Indicate some of the best methods of filing.

Helpful References

Betts,How to Teach Religion; Weigle,Talks to Sunday School Teachers; Thorndike,Principles of Teaching; Strayer and Norsworthy,How to Teach; Earhart,Types of Teaching; Betts,Classroom Method in Management; Bagley,Classroom Management.

Outline—Chapter XV

A review of the steps in lesson preparation.—The values of outlining.—Objections answered.—Outlining a means, not an end.—The essentials in outlining.—An illustrative outline on prayer.

Preparing a lesson is no easy matter, particularly for those teachers who are new to the calling. There are those, of course, for whom reading an assigned chapter through constitutes a preparation, but to the successful teacher this preliminary reading is only the initial step in the process. Adequate preparation involves the following questions:

What aim shall I select out of the material available as the focus for my day's work?

How shall I build about that aim a body of facts that will establish it as a fundamental truth in life?

How shall I illustrate the truths presented so that they will strike home in the experiences of my boys and girls?

How shall I make sure that members of the class will go out from the recitation to put into practice the teachings of the day?

What questions ought I to ask to emphasize the outstanding points of my lesson?

What method of presentation can I most safely follow to make my lesson effective?

How may I discipline my class so that no disturbances will interfere with our discussions?

Reduced to simple terms, the matter of preparation together with presentation, involves the problems of

It is difficult to single out any one factor and treat it as if it were independent of the others—teaching is a complex art with all of these factors inseparably contributing to the results desired—but, for purposes of clearness, may we not proceed to give attention to each in its turn that in the end the teaching process may the more definitely stand out in all its aspects?

For convenience, then, let us in this chapter consider the problem of organization. How to outline a lesson is one of the most fundamental considerations involved in the teaching process. In fact, it is doubtful whether there is any one more helpful attainment than the ability clearly to outline subject matter. It not only enables the teacher to proceed systematically, thereby insuring clearness and adequate treatment of a lesson, but it makes it so easy and profitable for a class to follow the discussion. Outlining to teaching is what organization is to business. Just as the aim points out the goal we seek, so the outline indicates the route we shall follow to attain the goal. Outlining is simply surveying the road before the concrete is laid.

Occasionally a teacher objects to outlining on the ground that it is too mechanical—that it destroys spontaneity and the flow of the Spirit of the Lord. It has always seemed to the writer that the Spirit of the Lord is quite as pleased to follow a straight path as it is to follow a crooked one. Outlining is not in any sense a substitute for inspiration—it is merely a guarantee, by way of preparation, that the teacher has done his part and can in good conscience ask for that spiritual aid and guidance which he then is entitled to. The fact that order is a law of heaven rather indicates that there is no divine injunction against outlining.

Of course, outlining is not an end in itself—it is a means merely to more systematic procedure. Two difficulties frequently attach to outlining: one is that the outline is made so complex that it hinders rather than helps in the matter of clearness; the other is that a teacher may become "outline bound," in which case his teaching becomes mechanical and labored. Such a teacher illustrates clearly the force of the passage, "The letter killeth, but the spirit giveth life."

But if the outline is made simple—if it is considered as merely a skeleton upon which is to be built the lesson—it is one of the greatest assets a teacher can have. Perhaps we can make the matter clearest by going through the process of outlining a lesson, indicating the essential steps involved.

Suppose we are asked to prepare a lesson on prayer. Keep in mind that in such a preparation we face the problems listed at the beginning of this chapter: the aim, the illustration, the application, etc., and keep in mind also that each of these subjects will be taken up in its turn and that for the present we are concerned primarily with the query, "How can I organize a lesson on prayer?" Let us assume, too, that we are preparing this lesson for young men and women about twenty years of age.

First of all, I must decide why I am to teach the subject of prayer. In view of the fact that the matter of the aim is to be considered fully in the succeeding chapter, suppose we agree that our purpose in this lesson shall be to establish prayer as a habit of life.

Step number one, then, is the selection of an aim—a focus for the thought of the lesson.

Step number twois the collection of random thoughts. As I begin to ponder the subject of prayer and its influence on life, all sorts of ideas crowd into my mind. Perhaps I read some one's discussion of prayer—perhaps I talk to a friend relative to it—perhaps I just ran the subject over in my mind. The thoughts that come to me may be vague and wholly disconnected. My immediate concern is content—order will come later. And so I jot down, either in my mind or on paper, such ideas as these:

And so I go on. My task in step two is to scout about intellectually in search of available, suitable material. Many of my jottings may duplicate others already set down; others may not be appropriate for my need; still others may be wholly irrelevant. But I am seeking a wealth of material that I may make my recitation as rich as possible.

Now,step threebecomes a process of correlation and elimination—a process of hitting upon my main headings—setting up the milestones to mark my course of development. And I so sift the material in my mind and sort it out under appropriate captions. After a good bit of intellectual rummaging about, I find that my random thoughts on prayer fall rather naturally into four main divisions, each capable of expression in a question:

But now that I have these major headings, I still face the problems of enriching them and elaborating them so that they will have body enough to stand. In other words, I build up my sub-headings. Under the first question, for instance, I group these thoughts:

Under question two, I group:

Under question three:

Under question four:

This matter of organization may be diagrammatically illustrated as follows:

Random ThoughtsOrganized ThoughtsThe hymnThe songWhat is the use of prayer?Are prayers answered?How often should I pray?What are the characteristics of a good prayer, etc.?FocusorAimTo establish prayer as a life habit.I. What is Prayer?II. Why should I pray?III. How Should I Pray?IV. When Should I Pray?

The hymn

The song

What is the use of prayer?

Are prayers answered?

How often should I pray?

What are the characteristics of a good prayer, etc.?

FocusorAim

To establish prayer as a life habit.

I. What is Prayer?

II. Why should I pray?

III. How Should I Pray?

IV. When Should I Pray?

In short, organizing involves the search for thought and the bringing of order out of chaos. Having selected the aim, the main headings, and the sub-headings, we now facestep four—the enriching of these sub-headings in illustration, incident, etc., so that we may link up these thoughts with the experience of our pupils. We may think of so much stimulating material that during the ordinary class hour we can cover well only one of these questions. Our purpose and the needs of the class must determine the extent of our detail. The actual material that could be used to enrich this lesson on prayer will be given in the chapter on illustration.

Step fiveinvolves the problem of application, or "carry-over into life"—a subject to which another chapter will be devoted. Of course, we ought to say here, in passing, that application is not something added to or "tacked on"a lesson. It may be emphasized at the close of a lesson, but in reality it pervades and is inherent in the whole lesson.

Questions and Suggestions—Chapter XV

1. What is meant by calling teaching a composite process?

2. Point out the essential advantages in outlining lessons.

3. Show how outlining is not in conflict with inspiration.

4. Name the essential steps in lesson organization.

5. Choose a subject from one of the manuals now in use in one of our organizations and build up a typical lesson.

Helpful References

Those listed in Chapter XIV.

Outline—Chapter XVI

The force of illustrations.—Three kinds of illustration material: 1. maps; 2. pictures; 3. incidents.—The force of maps and map drawing.—The appeal of good pictures.

Illustrations

Illustrative material for a lesson on prayer.

Having discussed the organization of a lesson together with the formulation of the aim, let us now turn to the problem of illustrating and supplementing a lesson. In organizing a subject for teaching we drive the nails of major thoughts—through illustration we clinch those nails so that they will be less likely to pull out of the memory.

The three chief classes of illustrative and supplementary material are:

Maps, pictures, incidents—actual, imaginary.

It is clear that in the lesson outlined on prayer, in chapter fourteen, we should have little occasion for the use of a map. We can, however, in connection with that lesson, point out the force of pictures and incidents.

Maps naturally are of greatest service in lessons with historical and geographical background. The journeyings of Israel mean so much more to us when we can follow them from place to place on a good map. So the Book of Mormon account clears up if we are similarly guided. Had we authentic maps of the lands named in the Book of Mormon, how much clearer and more interesting the history would become! We would know the exact spot on ourpresent-day maps where Lehi and his family landed from their heaven-directed barges; we would know where to find the land Bountiful; where may now be found the ancient site of the City of Zarahemla; where flows the River Sidon; what country is indicated by the "land northward"; the journeys of the Nephites as they were being driven; what states saw there continued struggles against their inveterate enemies, the Lamanites, and how they reached their final battle-ground near the Hill Cumorah. To visit with Jesus in Palestine adds a charm to the New Testament that is really hard to evaluate, and surely the travels of our own pioneers call for the aid of a good map. Thoroughly to appreciate all that they did requires that we travel over the wonderful trail they followed—that being impossible, the next nearest approach is to see actually drawn out the magnitude of their achievement. The appeal to the eye couples so forcefully with the appeal to the ear that no classroom ought to be without its maps. Perhaps it is not beyond possibilities to conceive that at a not distant date we shall have made available films for class use to intensify the great lessons we draw from history.

Pictures make a wonderful appeal, particularly so to children. It is impossible to measure the inspirational appeal that a single masterpiece exerts on a class of boys and girls. A theological class in one of the Sunday Schools of Salt Lake County was once blessed with a most magnetic and powerful teacher. Upon his death, the class had his picture framed and hung on the front wall of the room in which he had taught. From that day to this the silent inspiration of thatpicturehas stimulated scores of young men and women to the high ideals for which he stood.

More generally applicable and more easily available, of course, is theIncident. The ability to tell a story is one of the finest attainments of the teacher—particularly if he will take the pains to find vigorously wholesome and appropriate ones. May we repeat the warning that stories ought not to be told merely to fill out the hour, nor to tickle the ears of the class, but to intensify and heighten the truths contained in our lessons.

Included under the headingIncidentmay be listed short poems and all kinds of literary bits that fit in appropriately as spice to a lesson. On the subject Prayer, the following are some possibilities:

Under question I, "What is prayer?" the hymn, "Prayer Is the Soul's Sincere Desire."

Prayer is the soul's sincere desire,Uttered or unexpressed;The motion of a hidden fireThat trembles in the breast.Prayer is the burden of a sigh,The falling of a tear,The upward glancing of an eye,When none but God is near.Prayer is the simplest form of speechThat infant lips can try;Prayer, the sublimest strains that reachThe Majesty on high.Prayer is the Christian's vital breath,The Christian's native air;His watchword at the gates of death;He enters heav'n with prayer.Prayer is the contrite sinner's voiceReturning from his ways,While angels in their songs rejoice,And cry, "Behold, he prays!"The Saints in prayer appear as oneIn word and deed and mind,While with the Father and the SonTheir fellowship they find.Nor prayer is made on earth alone,—The Holy Spirit pleads,And Jesus, on the Father's throne,For sinners intercedes.O thou by whom we come to God,The Life, the Truth, the Way!The path of prayer Thyself has trod;Lord, teach us how to pray!

Prayer is the soul's sincere desire,Uttered or unexpressed;The motion of a hidden fireThat trembles in the breast.

Prayer is the burden of a sigh,The falling of a tear,The upward glancing of an eye,When none but God is near.

Prayer is the simplest form of speechThat infant lips can try;Prayer, the sublimest strains that reachThe Majesty on high.

Prayer is the Christian's vital breath,The Christian's native air;His watchword at the gates of death;He enters heav'n with prayer.

Prayer is the contrite sinner's voiceReturning from his ways,While angels in their songs rejoice,And cry, "Behold, he prays!"

The Saints in prayer appear as oneIn word and deed and mind,While with the Father and the SonTheir fellowship they find.

Nor prayer is made on earth alone,—The Holy Spirit pleads,And Jesus, on the Father's throne,For sinners intercedes.

O thou by whom we come to God,The Life, the Truth, the Way!The path of prayer Thyself has trod;Lord, teach us how to pray!

The two songs: "Sweet Hour of Prayer," "Did You Think to Pray?"

"For my soul delighteth in the song of the heart, yea, the song of the righteous is a prayer unto me, and it shall be answered with a blessing upon their heads." (Doc. & Cov., Sec. 25:12.)

The following selection:

"Prayer—sweet breath from out a joyous heart wafting gratitude to Heaven."Prayer—a sacred confidence between a fearful soul and God."Prayer—a holy balm which soothes and heals the scars in a wounded breast."Prayer—an angel's kiss on the longing lips of loneliness."Prayer—a rod that bars the way between the human soul and sin."Prayer—a choking sob of anguish from pain-drawn lips in plea for help."

"Prayer—sweet breath from out a joyous heart wafting gratitude to Heaven.

"Prayer—a sacred confidence between a fearful soul and God.

"Prayer—a holy balm which soothes and heals the scars in a wounded breast.

"Prayer—an angel's kiss on the longing lips of loneliness.

"Prayer—a rod that bars the way between the human soul and sin.

"Prayer—a choking sob of anguish from pain-drawn lips in plea for help."

Under question II. "Why should I pray?"

"And that thou mayest more fully keep thyself unspotted from the world, thou shalt go to the house of prayer and offer up thy sacraments upon my holy day." (Doc. & Cov., Sec. 59:9.)"Pray always that you enter not into temptation, that you may abide the day of his coming, whether in life or in death. Even so. Amen." (Doc. & Cov., Sec. 61:39.)"Remember that that which cometh from above is sacred, and must be spoken with care, and by constraint of the Spirit, and in this there is no condemnation, and ye receive the Spirit through prayer; wherefore, without this there remaineth condemnation." (Doc. & Cov., Sec. 63:64.)"The keys of the kingdom of God are committed unto man on the earth, and from thence shall the gospel roll forth unto the ends of the earth, as the stone which is cut out of the mountain without hands shall roll forth, until it has filled the whole earth;"Yea, a voice crying—Prepare ye the way of the Lord, prepare ye the supper of the Lamb, make ready for the Bridegroom;"Pray unto the Lord, call upon his holy name, make known his wonderful works among the people;"Call upon the Lord, that his kingdom may go forth upon the earth, that the inhabitants thereof may receive it, and be prepared for the days to come, in the which the Son of man shall come down in heaven, clothed in the brightness of his glory, to meet the kingdom of God which is set up on the earth;"Wherefore may the kingdom of God go forth, that the kingdom of heaven may come, that thou, O God, mayest be glorified in heaven so on earth, that thy enemies may be subdued; for thine is the honor, power and glory, for ever and ever. Amen." (Doc. & Cov., Sec. 65:2-6.)"Watch and pray, that ye enter not into temptation: the Spirit indeed is willing, but the flesh is weak." (Matt. 26:42.)

"And that thou mayest more fully keep thyself unspotted from the world, thou shalt go to the house of prayer and offer up thy sacraments upon my holy day." (Doc. & Cov., Sec. 59:9.)

"Pray always that you enter not into temptation, that you may abide the day of his coming, whether in life or in death. Even so. Amen." (Doc. & Cov., Sec. 61:39.)

"Remember that that which cometh from above is sacred, and must be spoken with care, and by constraint of the Spirit, and in this there is no condemnation, and ye receive the Spirit through prayer; wherefore, without this there remaineth condemnation." (Doc. & Cov., Sec. 63:64.)

"The keys of the kingdom of God are committed unto man on the earth, and from thence shall the gospel roll forth unto the ends of the earth, as the stone which is cut out of the mountain without hands shall roll forth, until it has filled the whole earth;

"Yea, a voice crying—Prepare ye the way of the Lord, prepare ye the supper of the Lamb, make ready for the Bridegroom;

"Pray unto the Lord, call upon his holy name, make known his wonderful works among the people;

"Call upon the Lord, that his kingdom may go forth upon the earth, that the inhabitants thereof may receive it, and be prepared for the days to come, in the which the Son of man shall come down in heaven, clothed in the brightness of his glory, to meet the kingdom of God which is set up on the earth;

"Wherefore may the kingdom of God go forth, that the kingdom of heaven may come, that thou, O God, mayest be glorified in heaven so on earth, that thy enemies may be subdued; for thine is the honor, power and glory, for ever and ever. Amen." (Doc. & Cov., Sec. 65:2-6.)

"Watch and pray, that ye enter not into temptation: the Spirit indeed is willing, but the flesh is weak." (Matt. 26:42.)

The following incidents were related by a member of the B.Y.U. Course and are typical of scores of others available for this lesson:

Brother Hunter's Account of the Manifestation of the Successor to the Prophet Joseph"There was a great deal of discussion among the brethren and sisters as to who should lead the Church; some thought it should be the Prophet's son; some, one of his counselors, and some the President of the Quorum of the Twelve. I was at a loss to come to any conclusion. It worried me considerably and I prayed earnestly that God would make known to me who it should be, but without avail."I went to the meeting that had been called and listened thoughtfully to what was said and done. The longer I listened the more mystified I became. I bowed my head in my hands and prayed for God to give me understanding. While I was in this attitude, Brother Brigham arose to speak, I suppose. I heard a voice—the Prophet's voice as natural and true as I ever heard it. I raised up quickly, fully expecting to see the Prophet, and I did. There he stood and there he spoke. I listened breathlessly. The form of the Prophet gradually changed to that of Brother Brigham, but the voice was not Brother Brigham's. It was still the Prophet's. Then beside Brother Brigham I saw the Prophet, who turned toward the speaker and smiled. My heart beat rapidly with joy and I knew beyond the shadow of a doubt that Brother Brigham was called of God to lead the Church."

Brother Hunter's Account of the Manifestation of the Successor to the Prophet Joseph

"There was a great deal of discussion among the brethren and sisters as to who should lead the Church; some thought it should be the Prophet's son; some, one of his counselors, and some the President of the Quorum of the Twelve. I was at a loss to come to any conclusion. It worried me considerably and I prayed earnestly that God would make known to me who it should be, but without avail.

"I went to the meeting that had been called and listened thoughtfully to what was said and done. The longer I listened the more mystified I became. I bowed my head in my hands and prayed for God to give me understanding. While I was in this attitude, Brother Brigham arose to speak, I suppose. I heard a voice—the Prophet's voice as natural and true as I ever heard it. I raised up quickly, fully expecting to see the Prophet, and I did. There he stood and there he spoke. I listened breathlessly. The form of the Prophet gradually changed to that of Brother Brigham, but the voice was not Brother Brigham's. It was still the Prophet's. Then beside Brother Brigham I saw the Prophet, who turned toward the speaker and smiled. My heart beat rapidly with joy and I knew beyond the shadow of a doubt that Brother Brigham was called of God to lead the Church."

Brother Huntsman's Baby Healed"A fine, plump baby girl had come to the Huntsman home. As weeks and months passed and the child failed to use its lower limbs,a doctor was called and pronounced the trouble infantile paralysis. He said that it would never walk, for experience had showed that whenever this affliction affected the lower part of the body the medical profession could not cure it."The Huntsman people were faithful Latter-day Saints and did not give up hope, but called in the Elders. After a time conference was held at Shelley and Elder David O. McKay and one other of the general Church authorities were in attendance—I don't remember who. After the afternoon session the child was administered to. While sealing the anointing, Brother McKay promised the child the use of its limbs and every organ of the body."That night it began to move them, and the next morning stood alone by the aid of chairs. In a few days it walked, although being fairly fleshy. Soon after I moved away from Shelley, but a year or so afterwards I had occasion to go to Idaho Falls and there I met Brother and Sister Huntsman. The child was with them and ran and played as other children."

Brother Huntsman's Baby Healed

"A fine, plump baby girl had come to the Huntsman home. As weeks and months passed and the child failed to use its lower limbs,a doctor was called and pronounced the trouble infantile paralysis. He said that it would never walk, for experience had showed that whenever this affliction affected the lower part of the body the medical profession could not cure it.

"The Huntsman people were faithful Latter-day Saints and did not give up hope, but called in the Elders. After a time conference was held at Shelley and Elder David O. McKay and one other of the general Church authorities were in attendance—I don't remember who. After the afternoon session the child was administered to. While sealing the anointing, Brother McKay promised the child the use of its limbs and every organ of the body.

"That night it began to move them, and the next morning stood alone by the aid of chairs. In a few days it walked, although being fairly fleshy. Soon after I moved away from Shelley, but a year or so afterwards I had occasion to go to Idaho Falls and there I met Brother and Sister Huntsman. The child was with them and ran and played as other children."

A Psychology Student Receives Aid"A friend of mine who was a student in an eastern university told the following incident of how the Lord came to his aid."The psychology class while studying the relationship of the brain to life and intelligence entered into a discussion as to the nature of intelligence, and in some way the teachings of the Prophet Joseph Smith were brought into the discussion and jeered at, by all members except my friend, who was a "Mormon." His defense brought forth ridicule and intensified the discussion."As the class period had expired without completing the argument, a week from that day was the time set to complete it. Of course, my friend felt that he should do all possible to defend the attitude of the Church, so he studied, fasted and prayed, to secure the aid of inspiration, for he well knew that nothing but scientific proof would be accepted."The day came and he realized that he was illy prepared, but still hoped for divine assistance. During the giving of evidence to dispose of the existence of intelligence separate from the workings of the brain, and ridiculing the existence of a spirit, he prayed silently and earnestly."His turn came and he arose to speak. After the opening sentences he glanced down on the paper for his evidence and found a strange handwriting there. He says a peculiar power took possession of him. He spoke rapidly and fluently, he declared, without comprehending or at least remembering what he said. As he finished, his own writing was on the paper and he knew not what had been spoken, but there was no evidence offered to offset it."The professor asked him to give the names of the books from which he obtained his points, and on being told that God gave them to him, he replied, 'It's strange, but I can't believe such nonsense.'"

A Psychology Student Receives Aid

"A friend of mine who was a student in an eastern university told the following incident of how the Lord came to his aid.

"The psychology class while studying the relationship of the brain to life and intelligence entered into a discussion as to the nature of intelligence, and in some way the teachings of the Prophet Joseph Smith were brought into the discussion and jeered at, by all members except my friend, who was a "Mormon." His defense brought forth ridicule and intensified the discussion.

"As the class period had expired without completing the argument, a week from that day was the time set to complete it. Of course, my friend felt that he should do all possible to defend the attitude of the Church, so he studied, fasted and prayed, to secure the aid of inspiration, for he well knew that nothing but scientific proof would be accepted.

"The day came and he realized that he was illy prepared, but still hoped for divine assistance. During the giving of evidence to dispose of the existence of intelligence separate from the workings of the brain, and ridiculing the existence of a spirit, he prayed silently and earnestly.

"His turn came and he arose to speak. After the opening sentences he glanced down on the paper for his evidence and found a strange handwriting there. He says a peculiar power took possession of him. He spoke rapidly and fluently, he declared, without comprehending or at least remembering what he said. As he finished, his own writing was on the paper and he knew not what had been spoken, but there was no evidence offered to offset it.

"The professor asked him to give the names of the books from which he obtained his points, and on being told that God gave them to him, he replied, 'It's strange, but I can't believe such nonsense.'"

Under question III. "How should I pray?"

"And again, I command thee that thou shalt pray vocally as wellas in thy heart; yea, before the world as well as in secret, in publicas well as in private." (Doc. & Cov., Sec. 19:28.)"Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." (Mark 11:24.)"At that day ye shall ask in my name: and I say unto you, that I will pray the Father for you." (John 16:26.)

"And again, I command thee that thou shalt pray vocally as wellas in thy heart; yea, before the world as well as in secret, in publicas well as in private." (Doc. & Cov., Sec. 19:28.)

"Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." (Mark 11:24.)

"At that day ye shall ask in my name: and I say unto you, that I will pray the Father for you." (John 16:26.)

Under question IV. "When should I pray?"

"He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness." (Job 33:26.)"And now concerning the residue, let them journey and declare the world among the congregations of the wicked, inasmuch as it is given." (Doc. & Cov., Sec. 61:33.)"Draw near unto me and I will draw near unto you: seek me diligently and ye shall find me; ask and ye shall receive; knock and it shall be opened unto you;"Whatsoever ye ask the Father in my name it shall be given unto you, that is expedient for you." (Doc. & Cov., Sec. 88:63-64.)"Pray always that you enter not into temptation, that you may abide the day of his coming, whether in life or in death." (Doc. & Cov., Sec. 61:39.)"Therefore let the Church take heed and pray always, lest they fall into temptation." (Doc. & Cov., Sec. 20:33.)"Behold, I manifest unto you, Joseph Knight, by these words, that you must take up your cross, in the which you must pray vocally before the world as well as in secret, and in your family, and among your friends, and in all places." (Doc. & Cov., Sec. 23:6.)"Yea, cry unto him for mercy; for he is mighty to save."Yea, humble yourselves, and continue in prayer unto him;"Cry unto him when ye are in your fields; yea, over all your flocks;"Cry unto him in your houses; yea, over all your household, both morning, mid-day and evening;"Yea, cry unto him against the power of your enemies;"Yea, cry unto him against the devil, who is an enemy to all righteousness."Cry unto him over the crops of your fields, that ye may prosper in them:"Cry over the flocks in your fields, that they may increase."But this is not all; ye must pour out your souls in your closets, and your secret places, and in your wilderness;"Yea, and when you do not cry unto the Lord, let your hearts be full, drawn out in prayer unto him continually for your welfare, and also for the welfare of those who are around you."And now behold, my beloved brethren, I say unto you, do not suppose that this is all; for after ye have done all these things, if ye turn away the needy, and the naked, and visit not the sick and afflicted, and impart of your substance, if ye have, to those who stand in need; I say unto you, if ye do not any of these things, behold, your prayer is vain, and availeth you nothing, and ye are as hypocrites who do deny the faith;"Therefore, if ye do not remember to be charitable, ye are as dross, which the refiners do cast out, (it being of no worth), and is trodden underfoot of men." (Alma 34:18-29.)

"He shall pray unto God, and he will be favourable unto him: and he shall see his face with joy: for he will render unto man his righteousness." (Job 33:26.)

"And now concerning the residue, let them journey and declare the world among the congregations of the wicked, inasmuch as it is given." (Doc. & Cov., Sec. 61:33.)

"Draw near unto me and I will draw near unto you: seek me diligently and ye shall find me; ask and ye shall receive; knock and it shall be opened unto you;

"Whatsoever ye ask the Father in my name it shall be given unto you, that is expedient for you." (Doc. & Cov., Sec. 88:63-64.)

"Pray always that you enter not into temptation, that you may abide the day of his coming, whether in life or in death." (Doc. & Cov., Sec. 61:39.)

"Therefore let the Church take heed and pray always, lest they fall into temptation." (Doc. & Cov., Sec. 20:33.)

"Behold, I manifest unto you, Joseph Knight, by these words, that you must take up your cross, in the which you must pray vocally before the world as well as in secret, and in your family, and among your friends, and in all places." (Doc. & Cov., Sec. 23:6.)

"Yea, cry unto him for mercy; for he is mighty to save.

"Yea, humble yourselves, and continue in prayer unto him;

"Cry unto him when ye are in your fields; yea, over all your flocks;

"Cry unto him in your houses; yea, over all your household, both morning, mid-day and evening;

"Yea, cry unto him against the power of your enemies;

"Yea, cry unto him against the devil, who is an enemy to all righteousness.

"Cry unto him over the crops of your fields, that ye may prosper in them:

"Cry over the flocks in your fields, that they may increase.

"But this is not all; ye must pour out your souls in your closets, and your secret places, and in your wilderness;

"Yea, and when you do not cry unto the Lord, let your hearts be full, drawn out in prayer unto him continually for your welfare, and also for the welfare of those who are around you.

"And now behold, my beloved brethren, I say unto you, do not suppose that this is all; for after ye have done all these things, if ye turn away the needy, and the naked, and visit not the sick and afflicted, and impart of your substance, if ye have, to those who stand in need; I say unto you, if ye do not any of these things, behold, your prayer is vain, and availeth you nothing, and ye are as hypocrites who do deny the faith;

"Therefore, if ye do not remember to be charitable, ye are as dross, which the refiners do cast out, (it being of no worth), and is trodden underfoot of men." (Alma 34:18-29.)

Questions and Suggestions—Chapter XVI

1. Why need we illustrate general truths?

2. Discuss the value of having pupils draw up their own maps.

3. Give out of your own experience illustrations of the force of pictures.

4. Point out the value in teaching of appealing to more than one of the senses.

5. Discuss the importance of good stories in teaching.

6. What are the characteristics of a good illustrative story?

7. Take an ordinarily commonplace subject and show how to illustrate it.

Helpful References

Those listed in Chapter XIV.

AlsoPictures in Religious Education, by Frederica Beard.

Outline—Chapter XVII

Two illustrations of the value of an aim.—Significance of the aim in religious training.—Inadequacy of eleventh-hour preparation.—The teacher's obligation to see through facts to truths that lie beyond.What an aim is.—Illustration.—How to determine the aim.—How to express it.

What an aim is.—Illustration.—How to determine the aim.—How to express it.

The late Jacob Riis, noted author and lecturer, used to tell a very inspirational story on the force of having something to focus attention upon. According to his story, certain men who lived just outside of Chicago, in its early history, had great difficulty walking to and from work during stormy weather, because of the almost impassably muddy conditions of the sidewalks. After trudging through mud and slush for a long time, they conceived the idea of laying a plank walk through the worst sections. And so they laid two six-inch planks side by side. The scheme helped wonderfully, except on short winter days when the men had to go to work in the darkness of early morning and return in the darkness of evening. It often was so dark that they would step off the planks, and once off they were about as muddy as if there had been no walk at all. Finally someone suggested the idea that if a lantern were hung up at each end of the walk it would then be easy to fix the eye upon the lantern and keep on the walk. The suggestion was acted upon, and thereafter the light of the lantern did hold them to the plank. Jacob Riis argued that the lantern of an ideal held aloft would similarly hold young men in life's path of righteousness.

A similar story is told of a farmer who experienced great difficulty in keeping a particular hen inside the run whichhe had built outside the hen house. He had put up a wire fence high enough, as he thought, to keep in the most ambitious chicken. In fact, he argued that no hen could fly over it. One hen persisted in getting out regularly, though the farmer could never discover how she did it. Finally he decided to lay for her (she laid for him regularly). To his great surprise, he watched her walk around the run carefully surveying it as she proceeded. At length she caught sight of a beam running along the top of the wire just above the gate. With her eye fixed upon it she made one mighty effort and was over.

The moral of the two stories is self-evident. Both hens and men can "go over" if they have something to aim at. It is so in life generally, and what is true of life generally is particularly true in the matter of teaching. The aim is one of the most significant features in the teaching process.

The teacher who knows where he is going can always get followers.

Important as is the aim in all educational endeavor, it is doubly so in religious training. We teach religiously not merely to build up facts or make for mental power; we teach to mold character. We should see through facts, therefore, to the fundamental truth lying behind and beyond them. Such a truth constitutes an aim in religious instruction.

One of the most regrettable facts connected with some of our teaching is that teachers leave the preparation of their lessons until the few minutes just preceding their recitation hour. They then hurry through a mass of facts, rush into class and mull over these dry husks, unable in the rush even to see the kernel of truth lying within. Little wonder pupils tire of such rations. It is the teacher's obligation to "see through" and discover the gems that really make lessons worth while.

Forty-five minutes once a week is so meagre an allotment of time for the teaching of the greatest principles of life! Surely every one of those minutes should be sacredly guarded for the consideration of vital truths. The aim, coupled with careful organization, is one of the best safeguards possible.

The aim is the great focus for a lesson's thought. It is the center about which all else revolves. It specifies what shall be included and what excluded out of the great mass of available material. A single chapter of scripture may contain truths enough for a dozen lessons, only one of which can be treated in any one recitation. The aim singles out what can be appropriately grouped under one unified discussion.

If we turn, for instance, to the ninth chapter of Matthew, we find at least eight different major incidents, each one deserving a lesson in itself. There is the case of:

It is perfectly clear that all of these incidents could not be adequately considered in any one lesson. Assuming that the teacher is free to handle this ninth chapter as he pleases, we are forced to the conclusion that knowing his class, as he does, he must choose that incident or that combination of incidents which will mean most in the lives of his pupils. In other words, he centers his attention upon one major central truth—his aim. By so doing he guards against wandering and inadequacy of treatment and makes for the unified presentation of one forceful thought.

It ought to be pointed out here that every teacher must be the judge as to what constitutes for him the best aim. It is quite clear that any one teacher could find in this ninth chapter of Matthew at least four or five worthy aims. Three different teachers could possibly find as many more, each equally worthy of development. All other things being equal, that aim is best which most completely and forcefully covers the chapter or passage in question. To illustrate: Suppose we are asked to teach a lesson on the Prodigal Son. One aim that could be chosen clearly is that ofjealousyon the part of the prodigal's brother. A second one might be repentance, as typified in the action of the prodigal. Still a third might be the compassion and forgiveness of the father, as typical of those same qualities in our heavenly Father. Which, to you, is the most forceful and significant? That one to you isyourbest aim.

The wording of the aim is a matter that gives rise to a good bit of disagreement. There are those who maintain that if the aim announces the subject as a sort of heading that is sufficient. Others contend that the aim should crystallize into axiomatic form the thought of the lesson. Of course, the real force of the aim lies in its serving as the focus of thought. The wording of it is of secondary importance. And yet it is very excellent practice to reduce to formal statement the truth to be presented. It is helpful to adopt the ruling that the aim should express both a cause and a result. Perhaps an illustration would indicate the difference between the aim stated as a mere heading, andstated fully and formally. Take the case of the daughter of Jairus already referred to,

Surely the latter is a more significant expression and offers better training to the teacher than the setting down of mere headings.

The ability thus to crystallize out of a great variety of facts a single focusing statement, coupled with the ability then to build about that statement a clearly organized amplification, is the sign of a real teacher. Instead of generalizing further, let us turn to the questions on this lesson where some laboratory exercises are set down calling for actual practice in the selection and justification of a number of aims.

Questions and Suggestions—Chapter XVII

1. What is an aim?

2. Why is it particularly essential to good religious teaching?

3. What are the objections to "eleventh-hour" preparation?

4. To what extent is a teacher handicapped in deciding upon an aim for another teacher to follow?

5. Turn to the following references and determine what possible aims might be developed under each. Is any aim adequate for the whole reference? In each case which do you consider your best aim? Why? How much of the reference would you include in a single lesson?

John, Chapter I; Isaiah, Chapter II; III Nephi, Chapter X; Doctrine & Covenants, Section 87.

Helpful References

Colgrove,The Teacher and the School; Betts,How to Teach Religion; Driggs,The Art of Teaching; Strayer and Norsworthy,How to Teach.

Outline—Chapter XVIII

The question of application.—The matter a complex one.—Various conceptions of the term as it affects the intellect, the emotions, or the will.—Application may be immediate or delayed.—How to make the application.—Illustrations.—Making the application and moralizing.—Utah moral codes as objectives behind our teaching.

Application is one of the most important subjects in the whole range of religious education. It is also one concerning which there are greater varieties of opinions than concerning almost any other subject.

What is application?

How is it made?

Is it inherent in the lesson, or is it added as a sort of supplement to the lesson?

When is it best made?

Does it always involve action?

These questions are only typical of the uncertainty that exists relative to this term.

Application really goes to the very heart of all teaching. Colloquially expressed, it raises the question in teaching, "What's the use?" Why should certain subject matter be presented to a class? How are class members better for having considered particular facts? In short, application involves the question, "What is thecarry-overvalue of the lesson?"

It is impossible to dispose adequately of the matter of application in a single statement. It fairly epitomizes the whole process of teaching and therefore is so comprehensive that it calls for analysis. The ultimate purpose behindteaching, of course, as behind all life, is salvation. But salvation is not had in a day. It is not the result of a single act, nor does it grow out of particular thoughts and aspirations. Salvation is achieved as a sum total of all that we think, say, do, andare. Any lesson, therefore, that makes pupils better in thought, word, deed, or being, has had to that extent its application.

Application of a lesson involves, then, the making sure, on the part of the teacher, that the truths taught carry over into the life of the pupil and modify it for good. Someone has said that the application has been made when a pupil

as a result of the teaching done. There is a prevalent conception that application has been made in a recitation only when pupils go out from a recitation and translate the principle studied into immediate action. There are lessons where such applications can be made and, of course, they are to be commended. Particularly are they valuable in the case of young children. But surely there are other justifiable interpretations to the term application.

We need to remind ourselves that there are three distinct types of subject matter that constitute the body of our teaching material. These are, first of all, those lessons which are almost wholly intellectual. Debates are conducted by the hundreds on subjects that lead not to action but to clearer judgment. Classes study subjects by the month for the purpose of satisfying intellectual hunger. Such questions, for instance, as "Succession in the Presidency," or the "Nature of the Godhead"—questions gone into by thoroughly converted Latter-day Saints, not to bring themselves into the Church, nor to lead themselves into any other kind of action except the satisfying of their own souls as to the truth. In other words, it appears clear that there may be application on a purely intellectual level. Application upon application is made until a person builds up a structure of faith that stands upon the rock in the face of all difficulties.

A second type of lessons appeals to the emotions. They aim to make pupilsfeelbetter. They may or may not lead to immediate action. Ideally, of course, every worthy emotion aroused should find, if possible, suitable channels for expression. Pent up emotions may become positively harmful. The younger the pupils the more especially is this true. Practically every educator recognizes this fact and gives expression to it in language similar to the following quotation from Professor S.H. Clark:

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