Principles of Teaching by Adam S. Bennion (feel good novels .TXT) 📖
- Author: Adam S. Bennion
- Performer: -
Book online «Principles of Teaching by Adam S. Bennion (feel good novels .TXT) 📖». Author Adam S. Bennion
Moral Code for Youths
I am happy to be a member of that great human society which has accumulated all the treasures of civilization. I have benefited by the united labors of all mankind; for this I owe a debt of gratitude to humanity, a debt I can pay only by serving that humanity to the fullest extent of my ability. Through small services freely given toward the comfort and happiness of my associates, I may grow in power of usefulness and in my turn contribute to the welfare of the generations that are to come.
My body is the instrument of my mind and the foundation of my character. Every organ must be conserved to perform its proper function in the development and perfection of my life. I will, therefore, eat only wholesome food, breathe pure air, take ample exercise and sleep, and keep my body clean and sound. To this end, I will refrain from the use of intoxicating drinks, narcotics and stimulants; these lend only a seeming strength, but in reality they undermine my powers of service and of lasting happiness. By abstaining from these indulgences I can, moreover, help others to abstain, and thereby increase their strength and happiness. By temperate living and plenty of exercise in the open I can preserve my health and the more easily refrain from evil thoughts and evil deeds.
I will not pollute my body or that of another by any form of self-indulgence or perverse yielding to passion. Such indulgence is a desecration of the fountains of life and an insult to the dignity of manhood and womanhood.
Through the formation of sane, health-promoting habits I can avoid having my usefulness diminished and my happiness impaired by the consequences of my own folly.
I will be modest in dress and manner, that I may in no wise encourage sensuality.
I will be thoughtful of the effects of my actions and so restrain myself that no act of mine may mar the life or detract from the happiness of my associates or of my successors.
I will deal honestly, fairly and kindly with my fellows—always mindful that their lives and their happiness are as sacred to them as mine are to me.
I will avoid impatience and ill temper and will endeavor to be courteous always.
I will try to save individuals rather than to condemn them, even though their evil deeds must be condemned and offenders punished.
I will have respect for the time of my fellows as I respect their property.
I will not engage in games of chance, since I do not desire reward at the expense of others.
In all my dealings I will strive for courage to speak the truth; I despise cowardice and lying. I will do what I know to be right, though others may ridicule or scorn me.
I will be personally responsible for all that I do, and, recognizing my limited wisdom, I will ever seek Divine Guidance to lead me in the right way.
I will strive for independence of judgment, but with due regard for the superior wisdom of my elders. I must grant to my fellows the same right of independent judgment that I claim for myself.
Whatever I undertake I will do with my might, and, win or lose, accept the result with good cheer. I would rather be worthy of success than to secure it unworthily.
I will be prompt and orderly in all my affairs, otherwise I become a hindrance to social efficiency. I will avoid waste and extravagance lest I bring needless privation and suffering to others as well as to myself.
It is my privilege to have a part in the world's work—a part I must choose and perform with all diligence. "What can I do best that society needs most?" When I have answered this question I will pursue my vocation intelligently and energetically; first, as a means of service to my fellow-men; and second, as a means of self-support and aid to those that may be dependent upon me.
May the love and appreciation I have for my country never be dishonored by any act of lawlessness or want of loyalty, but may I ever honor, uphold and obey the law and defend my country against unrighteousness, injustice and violence. When it becomes my privilege to vote I will use the right of suffrage as a patriotic means of co-operating with my fellow citizens for the promotion of social justice, peace and progress. Should I be called to public office, I will strive for moral courage to exercise authority in accord with justice and humanity; and, whether in or out of office, I will respond freely to every opportunity for public service.
I am grateful for the beauties of nature and for the great works of art, music, literature and science, it is my privilege to enjoy. These I will seek to understand and appreciate, that I may cultivate broader sympathies and fellowship with mankind, the world, and the Creator of all.
Questions and Suggestions—Chapter XVIII
1. How does application go to the very heart of teaching?
2. Discuss the various conceptions of the term.
3. Distinguish between immediate and delayed application.
4. Discuss the possibility of intellectual application.
5. How can applications best be made?
6. When can applications best be made?
7. Distinguish between making an application and moralizing.
Helpful References
Weigle, Talks to Sunday School Teachers; Betts, How to Teach Religion; Brumbaugh, The Making of a Teacher; Betts, The Recitation; Strayer and Norsworthy, How to Teach; Thorndike, Principles of Teaching; Colgrove, The Teacher and the School.
CHAPTER XIX METHODS OF THE RECITATIONOutline—Chapter XIX
The question of method raised.—Danger of an entire disregard of method.—The case of the "born" teacher.—Sound pedagogy largely a matter of common sense.—Danger of being committed to a single method.—The five possible methods: The Story Method; Reading 'Round; The Special Topic; The Lecture; The Discussion.
Two of the most practical questions that a teacher ever has to solve are:
How shall I go about to prepare a lesson?
Having prepared a lesson, how shall I set about to teach it to my class?
The first of these questions has already been discussed in preceding chapters; the second now calls for our consideration.
Is there a one best method? If so, what is it? What steps does it involve? Instead of answering these questions directly, perhaps it will be better to point out the various methods of the recitation, set down their characteristics and relative values, and then formulate a conclusion.
At the outset it may be advisable to sound two notes of warning. One is against an entire disregard of methods. There are those persons who believe that teachers are born, not made, and that therefore a discussion of methods is useless. The born teacher, say these persons, just teaches naturally according to his own personality. To change his method would be to destroy his effectiveness. If he isn't a teacher then the study of methods will not make him one. In either case work done on methods is lost.
Of course, experience refutes both contentions. It is admittedly true that great teachers are born to their work—that some individuals just naturally impress others and stimulate them to high ideals. And yet there is no one so gifted that he cannot improve through a study of the game he is to play. Most great athletes are by nature athletic. And yet every one of them trains to perfect himself. The best athletes America sent to the Olympic games were wonderfully capable men, but they were wonderfully trained men, as well. They had studied the methods of their particular sports. Great singers are born with great vocal potentialities, but the greatest singers become so as the result of thorough training. Methods elevate them to fame. What is true of the other arts ought also to be true of teaching.
As to the class of teachers not born to the calling, it seems perfectly clear that here is the great opportunity for a study of the fundamentals underlying good teaching. Sound pedagogy is just a matter of good, common sense. Any normal person by studying how to do anything ought in the end to come to do that thing better than if he ignored it. I may not know how to operate an automobile. But if I study how to operate one, if I observe those who do know how, and if I practice operating one—surely I shall come to be more efficient as a chauffeur.
But while many will admit that this law of development applies in the mechanical world, they hold that there is something mystic about teaching for which only a pedagogical birthright is a solution. The fallacy of such a contention seems too evident to call for argument. At least the only sensibly hopeful view to take in such a Church as ours, in which so many members must perforce be called to be teachers, is that power in teaching can be developed as it can in any other field of endeavor.
The other bit of warning applies to the kind of teacher who is unalterably committed to a single method, not only as the best method, but the only one worth following. Method depends so essentially on the personality of the teacher, on the nature of the pupils taught, and on the subject matter to be presented, that it is a very dangerous thing to say that, in spite of circumstances, one method is invariably the best method.
Let us, then, turn to the different methods and consider their relative values. Five possibilities immediately suggest themselves:
1. The story method. 2. The "reading 'round" method. 3. The special topic method. 4. The lecture method. 5. The discussion method, built up through questions and answers.1. The Story Method. The story is the method for childhood. "All the world loves a story." Children certainly are a part of that world. How they thrill in response to the appeal of a good story. Their little souls fairly seem to open to receive it. What an opportunity—what a sacred trust—is the teacher's as he undertakes to satisfy that soul hunger! The subject, the story, has been so fully gone into by Brother Driggs in his book, The Art of Teaching, that we need not attempt to discuss it fully here. Then, too, so many other excellent books have been written on the art of the story that the teacher need only be referred to them. Suffice it here to make two observations in passing. The best stories for purposes of religious instruction should possess four essential characteristics:
Point—Brevity—Message—Adaptation to the experience of pupils.
And, of course, this message should be a truth appropriate to the occasion—a message heightened by the spirit of the Gospel of Jesus Christ.
The second observation has to do with the telling of the story. Naturally it should be well told. But the story hour should not be one of mere telling. The child, in addition to listening to the story, should be given opportunity to express its reaction to the story told—should be directed in discovering the avenue through which it will carry into action the emotion aroused by the story.
2. The "Reading 'Round" Method. The old idea of a class coming together and sitting through a process of reading in turn from the one book in the class as it was passed about is largely a thing of the past. Let us hope that the day when neither teacher nor pupil prepared his lesson is gone forever. Surely "reading 'round" is a poor substitute for preparation. And it clearly is a dull, routine method of procedure. But there was one merit attached to it that is worthy our consideration. It did bring the scriptures into the hands of our pupils. Whatever method we may follow, this contact with the actual word of the Lord is a valuable asset. We cannot advocate resorting to the old notion of "reading 'round" as an apology for a recitation, but we can well point
Comments (0)