--- title: Improvement Era description: Monthly periodical of the Mormon church, 1897 onward. This library holds the issues of November 1897 to December 1930. authors: - N. L. Nelson collections: - periodicals tags: - magazine - improvement-era periodical: Improvement Era volume: 3 number: 11 published: 1900-09 publisher: Young Men’s Mutual Improvement Associations publisher_place: Salt Lake City language: en type: magazine reference: 'N. L. Nelson, "Theology in Our Church Schools," *Improvement Era* 3, no. 11 (September 1900): 844–852.' source: url: https://archive.org/details/improvementera311unse transcription: Transcribed from the Internet Archive scan of each issue (the item for each issue is named in the issue's own source); unnumbered advertising leaves are omitted, printed page numbers are kept as page markers. identifier: improvementera311unse start_page: 844 end_page: 852 rights: status: public-domain basis: US publication 1930 or earlier (published 1900-09) source: https://archive.org/details/improvementera311unse publication_year: 1900 note: The Internet Archive item metadata carries a blanket "© Copyright by Intellectual Reserve, Inc." notice. The library owner judged it inapplicable because this issue was published in 1900, before 1931; a scan-level notice does not restore copyright. --- # Theology in Our Church Schools THEOLOGY IN OUR CHURCH SCHOOLS. BY PKOFESSOR N. L. NELSON, OF THE BRIGHAM YOUNG ACADEMY. [Every method deemed useful, proper and advantageous in teaching religion in The Church schools, may be studied with profit and adopted as far as practicable by the class teachers of the Mutual Improvement Associations. The aim in our associations should not be altogether the obtaining of knowledge, — it should also be the training of the heart, for the keynote of our work is the "establishment in the youth of individual testimony of the truth and magnitude of the great latter-day work; the development of the gifts within them, that have been bestowed upon them by the laying on of hands of the servants of God; cultivating a knowledge and an application of the eternal principles of the great science of life." That should be our primary aim. The methods suggested in this paper through which this aim may be realized, though applying more especially to the labors of teachers in Church schools, are worthy the serious consideration and study of all Improvement Association presidents and class teachers. — Editors.] As Latter-day Saints contribute annually thousands of dollars for the support of Church schools, especially schools of higher instruction, they ought to be interested in the aims, methods and results of those schools, if for no other than purely financial reasons. It is probable, however, that the financial aspect of the question forms the least motive for observing the work of these institutions; and rightly so, for the greater motive must always center in the transcendent influence which they are disseminating among the people. To these schools come the leading spirits of our communities; and they come, moreover, at an age when the mind is peculiarly susceptible — the age when childhood has been put off and man- THEOLOGY IN OUR CHURCH SCHOOLS. 845 hood and womanhood have not yet been put on; the age when lifeideals are being created; the age of ephebic ferment, to use the language of science. It is hardly too much to say, therefore, that as their minds are biased — if bias it may be called — so to a very large extent will be the complexion of the society of which their training naturally fits them to be leaders. It follows, therefore, that if Latter-day Saints are concerned about their own destiny, they are, or should be, concerned about one of the potent springs of that destiny — the kind of instruction and training imparted to their sons and daughters. No doubt this interest on the part of patrons is thoroughly awake as to the intellectual results achieved; the results on which hang the tremendous issue of whether their children and children's children shall own the material resources of the country or be themselves owned, as they surely will be if the keen intellect of the outsider be pitted against mere moral uprightness, or the kind of "good" that is good for nothing in particular. Let me suppose, however, that on the question of the intellectual thoroughness of these schools, or at least the best of them, patrons are reassured; in other words, that they are willing to trust to them the education of the head, — what are these institutions doing for the education of the heart? Under the designation of "heart," I mean three distinct aspects of religious education, viz.: social purity and harmony in all the relations of life; moral integrity or the power to be absolutely honest and just; spiritual regeneration or the power gradually to merge earth-life into heaven-life. It is this heart-education, this three-fold spiritual training that distinguishes or should distinguish Church schools from secular schools. How are these schools fulfilling their mission? The word theology conveniently covers the efforts made to develop the heart-side of the student. In discussing this theme, it will be advantageous to consider three aspects: aims of theological training; methods of theological training; and results of theological training. It is of prime importance that the teacher constantly ask himself the question: "What do I wish to accomplish by this course of instruction? Is it my purpose to increase the student's area of knowledge, or shall I aim at shaping his character? Is it primarily my purpose to sharpen his reasoning faculties, or to 846 IMPROVEMENT ERA. open for him the channel of revelation? In short, shall I direct my efforts to his head or to his heart?" Theology — including social and moral ethics — can be taught in quite the cool, formal, matter-of-fact way in which we teach geography or mathematics. Indeed, where no definite aim is kept in view, this will generally be the case. And what is truer still is the fact that if intellect alone be employed by the teacher, rarely will anything but intellect be aroused in the student. It is too often true, I fear, that the only result of a lesson in theology is an increased flow of blood to the forehead. Such results are peculiarly barren. They go but a little way toward the Kingdom of God. Theological knowledge per se, contributes to character but little more than does the heaped-up mound of fertilizer to the adjacent field of corn and potatoes; yet each is full of character-potentiality. The great question is one of distribution and absorbtion. Perhaps no better statement of the purpose of theological training can be formulated than that insisted on by Dr. Karl G. Maeser, viz.: that every effort of the school — not of the religious classwork only — must be bent toward awakening in the student a testimony of the Gospel. This aim is definite, concrete, and goes to the very heart of the matter. Observe that all differentiations of character as to social, moral and spiritual deficiencies are, by such an aim, taken from the judgment of the teacher and left to the adjustment of the Spirit of God; where, by the by, it is safest to leave them; for it is most certain that any man or woman who is made humble enough to receive a testimony, and diligent enough to keep it glowing, will be getting mended precisely where he most needs mending, much mor« truly than if his teacher supervised the work; for though man may become wise enough to know in large what defects are in his fellow-man, only the Spirit can search the heart and fit the remedy to the disease. This, then, must be the aim of our Church schools — to create that hunger and thirst after righteousness which is satisfied only by a testimony of the Gospel. We are not to aim at making theologians, capable of debate and disputation; not at acrobatic feats in scriptural memory-cramming; not at familiarity with forms, ordinances and ceremonies. These are all useful and will not be neglected, but they are to come, when they come, as by THEOLOGY IN OUR CHURCH SCHOOLS. 847 products. Like the man who plants an orchard, we aim at fruit, not trees. This being the case, any Church school may be judged, not by the elaborateness of its instruction, but by the proportion of its students that "pass from death unto life." This primarily; secondarily, by the number fitted in mind as well as in heart to lead others from death unto life. We come next to a consideration of the means for realizing this aim. Having had , as student and teacher combined, an experience of twenty-one year's observation and practice, I may assume to speak with some degree of authority as to the practice of methods in teaching theology. During that time I have seen device after device adopted, tried, modified, retained, or abandoned, according as the observed effects were good, bad or indifferent. For theological training has been, and indeed, is now, in the experimental stage. Dr. Maeser, who began this great work, tried to feel his way along this road day by day, setting aside the preconceived methods of normal schools — since he had a new element here to deal with, namely, the spiritual man — and asking the Lord hourly in fear and trembling how best to make the light of Heaven break forth from the bosoms of these, his earth-shadowed children. And while, as intimated, all is not yet known as to the most effective way of awakening the spiritual life, some general principles have had time to justify their innate value. To attempt an historical sketch of methods and devices in teaching theology, as I have observed them, would unduly swell this article. Suffice it that I generalize under four sub-heads what I have observed to be most effective in the religious instruction of the Brigham Young Academy, namely, (1) direct impression, or formal theological instruction; (2) indirect impression, or social, moral and spiritual environment; (3) indirect expression, or reviews, repetitions, reproductions; and (4) direct expression or fasting, testimony-bearing, preaching, prayer and performance of religious duties. Under the first head, we have two subdivisions to consider, namely, range and classification of subject matter, and method of presentation. The first subdivision has presented great difficulty, and the solution is considered tentative and experimental. The problem involved is what to include, what to exclude, and what 848 IMPROVEMENT ERA. order of presentation will best secure and retain interest during a six-year course of theological instruction. Fairly good results have come from the present arrangement, which is as follows: first year, Church history, the object being to promote faith; second and third years, semi-historical, semi-doctrinal theology as presented in the Bible and Book of Mormon; fourth year, doctrinal theology, following the Compendium order of study ; fifth year, the Gospel, scientifically and philosophically considered ; sixth year, a seminary in theology, individual research in the theological library with a view to the preparation of theses. Students, however, are placed in classes largely according to inclination and previous study, the year of entrance determining their places only when they have no preference. As to presentation, the combined lecture and question method has been found most effective. The teacher lectures until the attention flags when he begins to quiz. Students are encouraged to interrupt the lecturer at any time with relevant questions. In their preparations, students are encouraged to delve into the original sources of theological knowledge, i. e., the standard works of The Church, and to think out their own elaborations by the aid of the Spirit of Truth; but when thinking power has not been sufficiently developed, the proper commentary is placed in their hands until they develop the pov/er. For three years, one hour each day, the week's work in theology has been as follows: Mondays, general lectures on the divine authenticity of the Bible and Book of Mormon; Tuesdays, Wednesdays, and Thursdays, the regular classwork; Fridays, alternately, class testimony meetings and priesthood meetings (with provisions for lay members' meetings at the same time.) Such is a brief resume of the direct impression-work in theology. Observe that all the classes are going on at the same time, no student is excused,* and the classes are so subdivided that every teacher, with occasionally an exception, is given a class to teach in theology. This arrangement has demonstrated both positively * Non-members, when they do not desire to enter the theological classes, are given classes in ethics. THEOLOGY IN OUR CHURCH SCHOOLS. 849 and negatively its usefulness — in past years it was sufficiently varied to enable us to know — and the reasons will appear later on. We next consider the indirect impression-work. As before indicated, this consists in the influence exerted by personal and other environment. In the first place, the teachers from their common daily work in theology and for other reasons, are a united harmonious body, and this never fails to impress. Second, these teachers, from contemplating spiritual things one hour each day, escape largely the insidious tendency to worldly-mindedness which comes from thinking solely about secular branches of study; and it goes without saying that as they feel so they unconsciously impress those coming in contact with them. Third, the spiritual atmosphere is predominant in the school. Students often compare it to the feeling they have experienced in the temple, and say, "It is so easy to be good here." In such a climate, it is only natural for the dwarfed religious instincts to spring into renewed life. Fourth, the Domestic organization, involving as it does confidential relations between each student and his advisory teacher; domestic visits in the capacity of block teachers from members of the faculty and fellow-students; family prayer night and morning in which each student is expected to take part — this organization, I repeat, carries into the boarding places the influences predominant in the school room. Fifth, Sunday mornings are devoted to Sunday school, Sunday afternoons, on fastdays, to fasting, prayer, and testimony, and Sunday evenings to meetings in domestic ward capacity, the students conducting the exercises; and it is needless to say that in these meetings the direct theological instructions of the week are strongly re-inforced. Such, briefly, is the indirect impression-work in the Academy. It will be seen at a glance what a moral force it is— almost more powerful than the direct instruction which it aims to supplement. But let the impression-work be never so effective, it is not this that shapes character so much as the expression-work. It is not what is put into a student but what is drawn out— not the percolation into the heart of the mountain, but the gushing, sparkling overflow at the spring— that enlivens, refreshens, and invigorates the mind. Brigham Young is credited with saying that more elders have received a testimony of the Gospel on their feet than on their 850 IMPROVEMENT ERA. knees. The teacher that contents himself with mere impressional theology makes a serious mistake. In this connection, we shall first consider some methods of indirect expression, or the reproduction of the subject-matter under discussion. Every teacher realizes that no thought is really «clinched» in the mind of a student until it finds air again. The methods of drawing forth what has there been lodged are varied, involving the daily quiz preparatory to a new lesson, the synoptical review, and the written reproduction. These all serve a useful purpose in fixing the thought and shaping the character, and are much used in the classes of the Academy. Bat there is one device introduced by Dr. Maeser, and followed during his administration of the school, which was more effective than any other scheme of indirect expression with which I am acquainted. This was the weekly theological repetition class. The teacher would place on the board ten or more questions covering the work in theology during the week. Then on Fridays, the students would meet in sub-classes of six to ten in each with an advanced student as repetitor. A free-for-all discussion now took place which did more to arouse interest and rivet conviction than ten times the amount of passive listening would have done. The special advantage of this method lies in the fact that diffident students, who if left to themselves would never open their mouths, are led to think aloud and so gain courage and enthusiasm. Nor did this repetition work result alone in mere reproduction. Freed from the awe which the presence of a teacher inspires, these young people evolved new ideas, thought all around the subject at issue, and came to the regular class full of an unsatisfied hunger for spiritual food — a hunger which, like fire, only grew more insistent by being fed. I have had occasion to verify these conclusions by recent experience. The missionary class of last school year having been placed in my charge, I adopted the repetition idea with returned missionaries as repetitors, but held the classes daily instead of weekly. The results were little short of marvelous. In ten to fifteen weeks, some of the rawest of our raw ranch boys were tolerably prepared for missionary work. It will be seen that the real reason why this reviewwork is superior to other kinds of reproduction lies in the facility it offers for THEOLOGY IN OUR CHURCH SCHOOLS, 851 original ideas, or what I shall now discuss under the head of direct expression. Unlike reproduction, which may be compared to the water drawn from a cistern, direct expression is the spontaneous outburst of an awakened soul, the outflowing of a living stream. At first this is feeble enough, a mere oozing forth amid the mud of doubt and indecision. But gradually, as the source is made stronger by impression, the expression becomes clearer and more pronounced, until at length it ceases to be colored by doubt or fear. It is then called a testimony of the Gospel. Realizing that the wisest instruction is at best only like good seed, doomed to rot in the soil if it does not sprout and come forth, teachers give every opportunity for direct expression. Testimony meetings form part of the regular course, and students are gently encouraged to arise of their own accord. Further opportunities are afforded in priesthood, lay-members' and fast-day meetings. Original expression of the spiritual nature is also found in another form, but no less potent for good, in the Domestic organization; in which about one-third of the school are called, by two's, to visit and exhort their fellow-students. So, also, when a student is ill, his classmates form circles for fasting and prayer. So striking at times have been the results of these loving efforts, that they have re-acted strongly in promoting the faith of the entire school. Having thus briefly considered the methods of the theological training, viz., impression-work direct and indirect, and expressionwork direct and indirect, I proceed to the examination of results. Happily on this point little need be said, for they are known and felt wherever the students go. Speaking for the Brigham Young Academy, I am safe in saying that seventy-five per cent of the young people have their spiritual natures awakened to an active testimony of the Gospel, and so are prepared to do the work which the Lord has for them to do. And yet there is much room for improvement here as elsewhere in the service of The Church. While in this paper I have followed the lines of theological training laid down in the Brigham Young Academy, these are, I believe, the same, in the main, throughout the entire Church school service. With one exception; I have been informed that in one of our College?, the plan has been tried of relegating all theological work 852 IMPROVEMENT ERA. to a professor of theology with his assistants, making this a department parallel with secular divisions of learning. That is, this professor spends all of his time teaching theology, holding classes consecutively during the day, just like the professor of English, mathematics, or other branches. It would be interesting to know what have been the results of t his experiment. To us teachers who have followed closely in the footsteps of Brother Maeser, it appears like a most startling innovation. The argument for it is no doubt this: that as English, mathematics, science, etc., are best taught by specialists, so also is theology. To which I reply that if the purpose were to make acute theologians, this would be most true. But this is not the purpose, as I have shown in the foregoing discussion. In bygone years, the experiment was tried in part by the Brigham Young Academy; that is, certain teachers who were over-loaded with secular work were excused from teaching classes in theology. The result was strongly negative. Although good Latter-day Saints, these men, having no spiritual activity, came to live mostly in their intellectual selves. The school soon detected their coldness, nor could they keep their places warm even in the circle of the faculty. They lost influence, therefore, both with students and teacherfe, and so the experiment was abandoned. It seems to me that the proper conception of Church school education is that the whole school is to be spiritualized, teachers and students alike, not merely a certain wing of it. Intellectual theology has its place no doubt in preparing for a testimony of the Gospel; but after all, the torch of life is likely to be best lighted by coming in contact with a glowing soul.