The Fiery Furnace In The Catholic Children's Bible

I will compare the approach and the underlying assumptions of the value and significance underscoring the story of ‘’The Fiery Furnace’’ in ‘’The Catholic Children’s Bible’’ (2013) and the ‘’Children’s Picture Bible’’ (1997). ‘’Thought affords the sole method of escape from purely impulsive or purely routine decisions’’ (Dewey, 1933). Such thought must inspire us in exploring questions encouraging children to critically think and engage, connect their emotions to their learning and scrutinize their own barriers to spirituality in building upon interpretations of different biblical accounts.

‘The capital error, which potentially includes all the others, is to read the old testament without taking Christ into consideration’’ (Schokel, 2000,

Ellies (2007) denotes that these are ‘’people of extraordinary character and faith’’ and that ‘’their actions enhanced the trustworthiness of their words’’ (Ellies, 2007, 72). Such lateral depth in language is unmistakable in ‘’The Catholic Children’s Bible’’. Song (2008) denotes that story should ‘’grip you in the depths of your hearts and minds, forces you to look deeply into yourself and into human nature . . .’’ (Song, 2008, 28 as cited in Brisben and Klien, 2012, 329). This is what ‘’The Catholic Children’s Bible’’ encapsulates in unfolding the Biblical story and underscores a theological approach in comparison to the frailer, spineless text of the ‘’Children’s Picture Bible’’. Caldwell (2016) stresses that the underlying importance of reading the Bible as a story is in that of reflection and imaginative engagement. Thus, ‘’The Catholic Children’s Bible’’ underscores a Froebelian philosophy of developing the child’s intrinsic motivation for

However, the closing text in the ’’Children’s Picture Bible’’ is certainly ambiguous, in Nebuchadnezzar indicating ’’No one is to say a word against this God again’’. While the text may be at an independent reading level for senior classes in primary school, the value underlying the story is still at its core, and deep-rooted interpretational ability is crucial. Robinson (2011) implies that a disadvantage to such an open, interpretive approach is in that of ‘’encouraging uniformed naivety’’ (Robinson, 2011, 176) through disregarding any sense of depth in children constructing personal meaning. Thus, isolating any enrichment of the learning experience in using the ‘’Children’s Picture Bible’’. In ‘’The Catholic Children’s Bible’’, however, Nebuchadnezzar closes the text in voicing how ‘’He (God) sent his angel and rescued these men who serve and trust him . . . There is no other God who can rescue like this’’. ‘’The Catholic Children’s Bible’s’’ approach acknowledges the role of The Old Testament in nurturing the spiritual and ethical value of children. Caldwell (2016) highlights that how we read and interpret the Bible may underscore whether children develop a sense of lifelong faith, and thus, ‘’a life-long love for learning’’ (Froebel as cited in Liebschner, 1992). While the ‘’Children’s