ENDS AND MEANS IN RELIGIOUS EDUCATION
RELIGIOUS education faces unique problems in a mod-
em democracy. In the past, static cultures have often
Emited religious instruction to the faithful transmission of
the traditions of a particular' religion. Democratic societies,
as more dynamic and complex, tend to minimize the effec-
tiveness of this form of training. Their emphasis on political
freedom encourages criticism of established dogma and prac-
tice. Indeed, the variety implicit in a democratic society de-
mands a more flexible approach to religious knowledge.
Reverence for truth and respect for persons are expressed in
freedom and tolerance.
Not alone democracy, but the religious life itself requires
a creative approach to training in religion. Faith and de-
votion are in many respects personal and private. Although
facts and interpretative perspectives can be taught specifi-
cally, the individual’s response to God necessarily transcends
group attitudes and accepted social norms. AU attempts to
impose ideas or behavior are in the end bound to meet op-
position from genuinely creative persons. Moreover, the
prophetic criticism of belief and practice makes a valuable
contribution to both institutions and doctrine.
Of course, it may be argued that no significant education
in religion is possible because faith is entirely the gift of God.
On this view, an individual’s rehgious attitudes cannot be
redirected positively either by training or cultural change. An
anti-intellectual prejudice often appears among the defenders
of this doctrine. They argue that conversion from sin is God’s
work and is accomplished in the soul apart from aU human
effort; education is unimportant in comparison with religious
experience. In the last century, Horace BushneU criticized
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