Sunday-School Success. Wells Amos Russel

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СКАЧАТЬ should be ashamed. If their neighbor admits that he got over the lesson with his class, they are filled with amazed pity at his lack of brains. "Why, how could you? There was so much in the lesson that I scarcely made a beginning."

      Teachers, it is a disgrace to any workman to leave behind him an improperly finished job; and we are, or should be, just as thorough workmen as any carpenter. Select! One truth a Sunday means fifty-two truths a year, while fifty-two truths a Sunday would not mean one truth a year. Plan! Definite results do not come from haphazard methods. Finish! One goal reached is greater triumph than fifty goals started for. Form a schedule, and carry it out!

      Chapter VI

      My Lesson Chart

      My recipe for a well-prepared lesson is expressed in Captain Cuttle's formula: "Make a note on 't."

      I have read the lesson text, and the text before the lesson text and after it. I have read the wisest commentaries I can find, and as many of them as I can find time for. I have "mulled" over the matter for myself a day or two. By this time my brain is thronged with facts and a-tingle with suggestions.

      Then, the lesson leaf or some other convenient copy of the lesson text before me, I construct the chart by which to make my Sabbath cruise.

      First, one must get out to sea; there is the introduction. How shall I fit this trip in with last Sabbath's voyage, and how shall I get under way?

      As I plan my introductory questions, I write at the head of the lesson text some word to represent each question, such as "author?" "time?" "place?" "circumstances?" "purpose?" "outline?"

      With the questions concerning the text itself, however, I do no writing; I simply underscore neatly those words or phrases of the text that will hint at the point to be raised. For example, take the verse, "The Lord is my shepherd; I shall not want," and the questions: (1) How was this imagery prompted by David's life? (2) What use did our Lord make of the same simile? (3) What comfort should we get from this thought in the trials and uncertainties of life? (4) How does Christ's shepherding keep us from want? (5) From what kind of want does it keep us? (6) What makes you sure of this? (7) How was all this proved true in David's case?

      As each question occurs to me, or is suggested by my reading, I underscore a word that henceforth stands for that question. These words, in the order of the questions, are: (1) "shepherd"; (2) "Lord"; (3) "my"; (4) a curved line from "shepherd" to "I" connecting the two sentences; (5) "want"; (6) "shall not"; (7) "I."

      It will sometimes need a little thought to decide just which word will best represent the question, but that very thought will fix the question more firmly in the mind. If more than one question should be attached to one word, make two short underscorings, one beside the other.

      When the question contrasts two persons, two expressions, or two events, "railroading" is in order—a line, that is, drawn clear across the printed page, connecting the words which the question connects.

      If you have a parallel Bible, or some lesson help that gives the King James and the Revised versions in opposite columns, it is an excellent plan to mark in one version all the points of history, geography, biography, customs, dates, and the like, and in the other the points requiring practical application to heart and life. The latter will obviously go best in the Revised Version. The points indicated by the underscorings in the King James Version may first be considered and got out of the way.

      If, however, you must use only the Authorized Version, distinguish in some manner between the two sets of points—the merely explanatory and the hortatory. Use black ink for the first and red ink for the second, or a straight line for the one and a wavy line for the other, or for the first a single and for the second a double underscore.

      Proceeding in this way, I soon have a line under every word requiring explanation, every hint of a strange custom, every reference to other parts of the Scriptures, every point for practical application. I have underscored words representative of all the thoughts that especially appeal to me as fitting the needs of my class.

      When this has been done, it is time to make my outline. If my study has suggested to me an outline of my own, that will be better for me than any other man's. The outline is the plan of campaign, the thing I wish especially to emphasize, and under it, ranged in order, the points of minor importance. I write this outline on the margin of my lesson text.

      Having decided on the outline, I go over my underscorings again, doubly or trebly underscoring the words that have reference to the thought around which I intend to center the entire lesson—the thought that is to be the lesson's enduring monument in the minds and lives of my scholars.

      Now I am ready for review. I go over the whole, starting with the detached words jotted down at the beginning,—"author," "time," "place," etc.,—and consider all the underscorings, railroadings, and curved lines, stopping at each to frame a question of my own and to make sure of my best answer. I do this in precisely the order in which I intend to take up these points in the class. Not the smallest part of my work at this juncture is to simplify, by erasing the underscorings where the questions may be spared without interfering with my main purpose; and then I review once more in the same way, to confirm my grasp on the lesson plan.

      By this time every underscoring is luminous, and my page of lesson text has become a graphic picture of the lesson I am to teach, a true chart for my voyage.

      Do you think the process too tedious, brother teacher? It is not a whit too thorough when you remember the infinite interests involved; and every repetition of it will increase your skill, and the rapidity of your work. I have used this method for years, with various classes, and know it to be practical, pleasant, and profitable. Try it, and see.

      Chapter VII

      The Value of a Monotessaron

      Far above concordance, Bible index, Bible dictionary, commentary, I count the monotessaron the very best help to Bible study. The monotessaron, it might be parenthetically remarked for the benefit of the lexicon-lazy folk, is a harmony of the four Gospels, so arranged as to make one continuous and complete story, in Scripture words alone.

      "Fie!" says one reviewer of a recent monotessaron, "we have no use for such compilations. God gave us the gospel in four separate books. He could have put it in one if it had been best that way." This is an argument which would make a heretic of the locomotive, printing-press, and any other rearrangement of God-given matter. Having the four Gospels, we may have one. If God had given us only one, we could not have the four.

      Christians will always read the four separate Gospels, in order to see Christ from four separate points of view, through four separate individualities, that their differences as well as their agreements may make the picture stand out more vividly, much as the two diverse flat portions of a stereoscope view combine into perfect perspective and reality.

      But this combining is necessary; and it may be truly said that what we lose, in reading the monotessaron, of the personality of John or Luke, we more than gain in the increased vividness of the person of Christ. Speaking for one, I may say that through my first acquaintance with a monotessaron that matchless life has shone upon me with an entire splendor of beauty and majesty before unimagined.

      Never before was the life a whole, like Washington's or Lincoln's. The imprisonment of John was an event in the fourteenth chapter of one Gospel, the sixth of another, the third of the rest; the call of Matthew now in the ninth chapter, now the second, now the fifth; the parable of the sower in the thirteenth, fourth, and eighth chapters. Nothing was in a clear, definite relation to the single life. The talk with Nicodemus is now no longer to me an event of John 3, but of the beginning of the first year of Christ's ministry, at the Passover. СКАЧАТЬ