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I 


The  Essential  Place  of  Religion 
in  Education 


Monograph  Published  by 
National  Education  Association 


Ann  Arbor,  Michigan 
January,  1916 


INTRODUCTION 

When  the  Executive  Committee  of  the  National  Education  Association  met 
for  its  October  meeting  in  1914,  a  communication  was  received  from  a  resident 
of  California  offering  a  prize  of  one  thousand  dollars  for  the  best  essay  on 
"The  Essential  Place  of  Religion  in  Education  with  an  Outline  of  a  Plan  for 
Introducing  Religious  Teaching  into  the  Public  Schools,"  provided  the  Asso- 
ciation was  willing  to  carry  on  a  prize-essay  contest  on  that  subject.  The 
interest  that  the  donor  had  in  the  general  subject  coupled  with  the  fact  that 
the  1915  meeting  of  the  Association  was  to  be  held  in  connection  with  the 
Panama-Pacific  International  Exposition  and  was  to  be  in  the  nature  of  an 
International  Congress  on  Education  were  the  reasons   stated  for  the  offer. 

Religion  was  to  be  defined  in  a  way  not  to  run  counter  to  the  creeds  of 
Protestant,  Roman  Catholic,  or  Jew.  The  essential  points  to  be  observed  were: 
A  Heavenly  Father  who  holds  nature  and  man  alike  in  the  hollow  of  his 
hand;  the  commandment  of  Hillel  and  Jesus  of  Nazareth,  "Thou  shalt  love 
the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind,  and  thy  neighbor  as  thyself";  the  high  ethical  teachings  and  spirit  of 
service  and  sacrifice  indicated  in  the  Sermon  on  the  Mount. 

The  Executive  Committee  authorized  the  contest  and  announcements  con- 
cerning the  same  were  printed  in  the  N.  E.  A.  Bulletin  for  December  and 
sent  to  the  various  educational  and  religious  papers. 

A  nation-wide  interest  was  awakened,  as  shown  by  the  fact  that  1,381  per- 
sons, representing  every  state  in  the  Union  save  one,  entered  the  contest. 
The  essays  were  limited  to  ten  thousand  words.  June  1  was  set  as  the  date 
when  essays  were  to  be  presented,  and  432  essays  were  filed  by  that  time.  The 
essays  were  read  and  sorted  by  five  preliminary  sets  of  judges.  The  final 
Board  of  Judges,  which  had  been  selected  with  a  view  of  representing  every 
section  or  the  country,  every  phase  of  education,  and  the  various  religious 
■n.>]ipfs,  was  as  follows:  " 

Adelaide  Steele  Baylor,  State  Department  of  Education,  Indian- 
apolis, Ind. 
William  T.  Foster,  President,  Reed  College,  Portland,  Ore. 
Louis  Grossmann,  Principal,  Teachers   Institute,   Hebrew  Union 
College,  ^  U'cinnati,  Ohio. 
.iiiU.  Phillips,  Superintendent  of  Schools,  Birmingham,  Ala. 
iiomas  E.  Shields,  Editor.  Catholic  Educational  Review,  Profes- 
sor   of   Education,    Catholic    University   of    America     Wash- 
.  ington,  D.  C. 


4  THE  PLACE  OF  RELIGION  IN  EDUCATION 

The  decision  of  the  judges  was  announced  in  connection  with  the  Friday 
afternoon  meeting  of  the  Association,  August  27.  The  prize  was  awarded  to 
Charles  E.  Rugh,  Professor  of  Education,  University  of  California,  Berkeley, 
Cal.,  and  special  mention  was  made  of  the   essays  presented  by 

Laura   H.   Wild,   Professor   of   Biblical   History   and     Literature, 
Lake  Erie  College,  Painesville,  Ohio. 

Frances   Virginia   Frisbie,    Teacher,   Wilkes-Barre   High    School,  ' 
Wilkes-Barre,  Pa. 

-   Clarence   Reed,   Minister,   Unitarian   Church,   Palo   Alto,   Cal. 
.^Anna  B.  West,  Lecturer  and  Writer,  Newburyport,  Mass. 

It  will  be  noted  that  the  writers  selected  by  the  judges  represent  different 
relationships  to  the  educational  system. 

The  Association  decided  to  print  a  monograph  which  should  contain  not 
only  these  five  essays,  but  also  a  synopsis  of  the  points  brought  out  by  the 
other  writers.  We  asked  Mr.  Rugh  to  amplify  his  paper  somewhat  in  order 
that  some  of  the  points  might  be  enlarged  upon  to  a  greater  extent  than  was 
possible  under  the  original  limitation.  Sara  Whedon,  formerly  head  of  the 
English  Department,  Ann  Arbor  High  School,  Ann  Arbor,  Mich.,  was  asked  to 
prepare  the  synopsis  of  the  other  essays. 

Of  course  it  has  been  impossible  to  present  in  detail  all  the  various  points 
brought  out  by  the  over  four  hundred  writers,  but  the  six  papers  which  follow 
do  present  all  the  general  suggestions  made  in  any  of  the  arguments  or  the  out- 
lines. 

We  trust  that  the  monograph  will  play  a  part  in  the  final  settlement  of 
a  question  which  has  been  much  discussed  and  for  which  a  solution  must 
ultimately  be  found. 

COMPILER'S    NOTE 

The  work  of  the  compiler  in  preparing  the  synopsis  has  been  that  of  the 
gleaner  who  follows  upon  the  reaping  of  a  rich  harvest  and  gathers  a  still 
abundant  store.  Altho  the  five  papers  which  are  given  in  full  discur?  the  sub- 
ject of  religion  in  the  public  schools  with  a  wide  variety  of  range,  therta  still 
remained  in  the  other  four  hundred  and  twenty-seven  essays  offered  for  the 
contest  a  wealth  of  suggestive  and  informative  material.  To  put  this  into  con- 
densed and  systematized  forni  was  the  wish  of  the  Association.  Thiij  synopsis 
is  in  no  sense  exhaustive,  either  of  the  subject  as  a  whole,  since  tlie  'ground 
already  covered  in  the  preceding  essays  has  been  omitted  except  In  so  far 
as  proved  necessary  for  the  sake  of  connection;  or  even  of  the  remaining 
papers,  as  limits  of  space  compelled  keeping  closely  to  what  seemed  likely  to 
prove  most  directly  suggestive,  without  lengthy  discussion  or  description. 

Two  bibliographies  have  been  appended  of  works  quoted  or  ciced,  when 
the  author's  name  was  stated:  the  first,  of  books  and  periodicals  mentioned  in 
the  general  discussion  of  the  subject;  the  second,  of  those  referred  to  as  likely 
to  be  helpful  to  the  teacher  either  for  private  study  or  in  the  cJ ass-room. 
Well-known  fiction  and  poetry  have  not  been  included,  as  much  of  both  in.  con- 
tained in  the  books  of  selections  to  which  reference  is  made,  and  teacher* 
usually  have  abundance  of  such  material  at  hand. 

It  has  been  impossible  to  verify  all  the  large  number  of  reference;!  from  so 
many  sources,  but  it  is  hoped  that  there  will  prove  to  be  no  serious  errors. 


THE  ESSEJfTIAL  PLACE  OF  KELIGIOIV  O  EDUCATION 

AND 

AN  OUTLINE  OF  A  PLAN  TO  INTRODUCE  RELIGIOUS  TEACHING  INTO  THE 

PUBLIC  SCHOOLS 

Charles  E.  Hugh,  Professor  of  Education,  Uniiersity  of  California 
Berkeley,  CaL 

ANALYTICAL  TABLE  OF  CONTENTS 

I.     Introductixan  , 

a.  Ejlenients    in    the    Problem. 

I       I.     "Only   the   best  is   good  enough   for  the  child." 

2.  A  developing   democracy   demands   unity   of  public  opinion.  "^ 

3.  Churches   are  based   upon   principles   of  differentiation. 

b.  Origin    of    Problem. 

I.  The  new  social  order  has  removed  the  child  from  the  fellowship  of  the  parents 
during  the  hours  of  labor,   and  in  many  cases   during  the  hours   of  leisure. 

-'.  The  differentiation  of  church  and  state  places  the  responsibility  for  a  general 
education    upon    the    state. 

43.  The  public  school  has  become  a  fundamental  social  institution  and  must  provide 
for  the  stimulation,  guidance,  and  control .  of  all  the  fundamental  impulses  of 
child  life. 

c.  Method   of  Approach. 

1.  The    method    of    solution    can    be    neither    historical    nor    scientific:    it    cannot    be 

solved   by    observation. 

2.  The   relation  between   religion   and   education    is   a   problem   of  genetic   psychology. 

3.  The   introduction   of   "religious   teaching"    into   the   public   schools   is   a   problem    of 

practical    pedagogy    and    educational    statesmanship. 

;.      Nature    of    Kd'Jcntion 

a.  Kducation  is   a   life,    and   a   life-long  process. 

1.  A  unique  characteristic  of  the  child  is  the  ability  and  disposition  to  take  an  inter- 

est in  its  own  development,  even  to  the  making  of  a  new  environment. 

2.  Pluman   environment  of  the   child  is   also   unique   in   that  the   adults   take   a   special 

interest   in   the  development  of  the  children. 

3.  Society   is   developing  special   means   and   methods   of   favoring    the    development   ot 

the   different  phases   of   human   life. 

b.  IJimian   life   is   the   achievement   of  a  perpetual    triumph   thru    adjustment. 

r.  Law  of  life  responses^a  germinant  principle  is  sensitive  and  responsive  to  the 
"order"  that  gave   it  birth   and  being. 

2.  Life  formulas  stated  in  terms  of  the  law  of  responser,. 

3.  The  relation  between  the  phases  of  life  axe  hierarchial  or  "Super-Organic,"  to  use 

Spencer's  terms,  and  their  unity  or  harmony  is  secured  thru  the  right  develop- 
nt   of  every   phase  of  human  consciousness. 
is   a  conscious   evolution. 

i    from    the    standpoint    of    the    child,— cdacatif  Icvelopment 

•ild's    Kative    impulses. 

•  :d    fronr  the    standpoint    of   society,    education    is    the    process   of   grafting    . 
■  ■:'''!"ti,u    -oc'al    fo.-r,;s    p,rd    ach^oven.ent.s    ^n<,^.^    >h--^n    ,,-,:;,...    ;.-.,,'..i.-^.. 


0  THE  PLACE  OP  RELIGION  IN  EDUCATION 

,?.     Nature   of   Religion      \    .'>.;. 

a.     Difficiil'ties  met  iti  tfyin^  to"  express   the  nature   of   religion.  ^ 

^    I.     "AlfJJid.of  raental  bKndhe&s"  due  to  focal  nature  of  consciousness: 
••2-  "I'tie* -limitattona    of    terfgua^e. 
^  ■3"     Personal   and   sectarian   prejudices. 
.     WRat  religion  is   not. 

1.  Religion  is   not   something   objective. 

2.  Religion   is   not   a   subject   to   study. 

3.  Religion   is   not   a    system    of   doctrines, — not    a   philosophy. 
c.     Positive   description   of  religion. 

r.     Religion  is  a  phase  of  human  life  at  its  best. 

2.  Religion    is    the    indiYidual's    struggle    for    existence. 

(a)  Seekii^   a    system   of  permanent   values. 

(b)  Conversion   from   use   of   inadequate   or    wrong   standards. 

(c)  Triumph   over  every  enemy  of  personality. 

3.  Religion   as   a   social   factor. 

(a)  Fellowship  "of  saints. 

(b)  Joint  reaction  against  sin  and  suIWyig. 

(c)  Promotion   of   individual    and    soci^l'^ghteousness. 

Religious  Teaching 

Good  teaching  must  be  religious  in  spirit  as  well  as  in  content. 
,  I.     Secured  by  religious  teachers. 

(a)  All-round  training  in  normal   schools   and   educational   departments. 

(b)  Insisting  upon   character   as   a   prime   qualification. 

(c)  Development    of    religious    life    and    character    of    tliose   now    in   the   service. 

2.  Development   of    intelligent   public    opinion    that    will    support    and    demand   "best" 

teaching. 

3.  Development  of  religious  pedagogy.  ■ 

(a)  Religious   motive   in    education. 

1.  Identification    of   best   impulses    with   highest    ends. 

2.  Impulses   having    religious    implication. 

(a)  Fear. 

(b)  Respect. 

(c)  Aflfection. 

(d)  Play. 

(e)  Work. 

3.  "Ends." 

(a)  "Fear  of  the   lyord." 

(b)  Reverence. 

(c)  Devotion. 

(d)  Creative,    whole-hearted   production. 

(e)  Worship. 

(b)  Means   for   Religious   Education. 

1.  Pupil. 

2.  Teacher. 

3.  Subjects   of   instruction. 

(a)  World    of    things. 

(b)  World   of  persons   and   achievement   of   persons. 

(c)  World  of.  self. 

(c)  Method  of  religious  teaching. 

1.  Method    in    instruction. 

2.  Method   in   discipline. 

3.  Method   in    school    government. 

OUTLINE  OF  PLAN 
Introduction 

1.  A  working  plan   of  instruction  must  conform   to   the   stages   of  development. 

2.  Three  sets  of  persons  are  specifically  intecested  in   the  life  of  the  child. 

(a)  The   home. 

(b)  The  school. 

(c)  The   state. 

3.  Each  institution  must  assume   its   own   specific   duty   and   all   must  identify    ''i 

interests. 


THE  PLACE  OF  RELIGION  IN  EDUCATION  7  ^ 

Plan 

I.  School. 

1.  Subjects. 

(a)  Making    teachers,    patrons,    pastors,    and    pupils    conscious    of    the    religious 
^                      ^       nature    of    the    school    and    of    the    religious    implications    in    much    of    the 

subject    matter. 

(b)  The   addition    of   material    of   religious   nature    and   value.  \ 

(c)  Specific   religious   instruction   and   training. 

2.  Discipline. 

(a)  School    government    made    democratic, —  developing    institutional    loyalty. 

(b)  Employment  of  moral  and  religious  motives  for  work  and  behavior. 

(c)  Punishment    religious,— restoring    broken    spiritual    unity. 

(i)    Repentance. 

(2)  ^Confession. 

(3)  Consecration   to   the   right. 

3.  Philanthropic   enterprises. — Social   service. 

II.  Correlations   and  coordinations  with  the  home. 

1.  Bringing  home   experiences    into   the    school    work. 

2.  Sending  vital   school   work  into   the  home. 

(a)  Subject  matter. 

(b)  Discipline. 

(c)  Social  service. 

3.  Fellowship.  ^  * 

(a)  In  the   schools   thru  parfSJi^?'  days,   exhibits,    etc.  .  * 

(b)  In  the  home. 

(c)  In  joint   projects    in    the    community. 

III.  Correlations   and  coordinations   with    the   church. 

1.  Use   of   school  materials   in   church. 

2.  Bringing  of  church   materials  and  activities  into  the  school. 

3.  Joint  projects   in  the   community. 

4.  Church  supplements  school  work  by  religious  examples   and  interpretation  in  com- 

munity   standards    and    the   fine    arts. 

IV.  Plan  by  grades. 

1.  Kindergarten. 

2.  Primary    grades. 

3.  Grammar   grades. 

4.  Intermediate  high  school.  ^ 

5.  High  school. 
V^.     Conclusion. 

INTKODUCTION 

"Only  the  best  is  good  enough  for  a  child,"  said  Goethe.  Only  the  best  is  good 
enough  for  a  developing  democracy.  The  public  schools  have  been  established 
and  are  maintained  in  the  interests  of  the  individual  child  and  of  the  nation.  No 
good  citizen  would  deny  to  any  child  the  best  and  all  of  the  best  that  the  state 
can  provide  for  the  general  welfare.  If  the  fundamental  needs  of  child  life  and 
development  demand  any  good  thing  not  now  provided,  those  needs  become  educa- 
tional problems.  Any  general  change  in  the  aims,  means,  or  methods  in  the 
public  schools  can  only  be  brought  about  by  convincing  the  general  public  that 
such  change  favors  child  development  and  the  national  life. 

Many  of  the  best  and  most  intellectual  persons  interested  and  active  in  pro- 
moting child  welfare  are  continually  insisting  upon  the  need  and  importance  of 
religious  development  in  youth.    If  religion  is  an  essential  in  the  development  of  A 
T     '  'mi's  life,  itien  it  is  an  essential  in  education.   If  it  is  an  essential  in  education.   **' 
C(  mes  a  public  bchool  problem  because  as  society  is  now  organized  neither 
iiome  nor- the  church  does  or  can  provide  a  general  education  of  any  kln^Lj 
vlazzini  defined  democracy  as  "the  progress  of  all  thru  all,  under  the  leader-    . 
Miiy  of  the  wisest  and  the  best."    Burke  had  the  same  conception  in  mind  when 
he  described  the  ideal  state  as  a  "partnership  of  the  dead,  the  living,  and  the  yet 


8  THE  PliACE  OF  RELIGION  IN  EDUCATION 

to  be  born  in  all  virtue,  all  science,  and  all  art."  The  people  of  a  democracy  .'nust 
I  be  united  in  the  solution  of  their  fundamental  national  problems,  and  this  unity 
^  can  be  secured  only  thru  schools  supported  and  controlled  by  the  state. 

The  home  is  not  the  social  center  at  present  in  America.  In  the  olden  time 
the  family  physician  came  to  the  home.  The  preacher  or  pastor  did  the  same. 
The  assessor  and  tax  collector  visited  the  home.  Births,  marriages,  and  deaths 
occurred  in  the  home.  Now  most  of  these  important  functions  are  less  social  and 
more  individual  and  private.  Institutions  and  offices  are  provided  for  such  needs. 
When  children  labored  with  their  parents  at  home  and  jointly  enjoyed  the  fruits 
of  their  labor,  or  suffered  together  in  want  and  sorrow  then  the  roots  and  trunks 
of  a  child's  education  grew  up  in  the  home.  The  public  school  needed  only  to 
j)rovide  some  branches, — reading,  writing,  and  arithmetic,  as  the  instruments  of 
an  enlarging  social  intercourse.  The  industrial  revolution  has  removed  the  pro- 
ductive industries  from  the  home,  so  that  those  who  labor,  or  even  those  who  seek 
the  social  service  of  the  pTiysician,  or  pastor,  or  official  must  leave  home.  So, 
even  if  parents  were  qualified  by  training  and  disposition  to  give  the  instruction 
and  training  necessary  for  economic  and  social  efficiency,  and  for  good  citizenship, 
they  would  be  unable  to  do  so  because  of  this  separation  and  lack  of  time. 
^  The  Church,  as  institutionalize*]  into  sectarian  denominations,  cannot  be  an 
instrument  of  general  education  in  a  democracy.  From  the  standpoint  of  the  indi- 
vidual, the  church  represents  and  expresses  a  personal  preference.  It  must  needs 
be  so  in  the  nature  of  the  case  in  order  to  offer  the  stimulation  and  scope  for  an 
inspiring  and  vital  fellowship,  and  in  order  to  induce  whole-hearted  devotion  and 
consecration.  "With  tastes  there  can  be  no  argument."  If  a  person  likes  the 
Episcopal  Church,  or  the  Methodist  Episcopal  Church,  or  the  Roman  Catholic 
Church,  or  the  Jewish  Church,  that  person  likes  that  Church  This  choice  is  based 
upon  a  private,  personal  right. 

In  matters  of  race,  politics,  and  religion,  the  individual  is  prone  to  treat 
differences  as  fundamentals.  The  likenesses  between  a  good  specimen  of  the 
white  race  and  a  good  specimen  of  the  negro  race  are  many  more  and  much  more 
fundamental  than  the  differences;  the  same  is  true  of  the  likenesses  and  differences 
between  a  good  democrat  and  a  good  republican;  between  a  good  Roman  Catholic 
and  a  good  Protestant:  but  in  fellowship  and  in  behavior,  most  persons  feel  and 
emphasize  the  differences  rather  than  the  likenesses.  In  matters  national,  these 
differences  are  more  or  less  incidental  and  negligible.  From  the  standpoint  of  the 
general  public,  church  preferences  are  principles  of  differentiation  and  not  of 
unity.  The  separation,  or  rather  differentiation,  of  the  church  and  state  is  there- 
fore an  absolute  necessity  in  a  democracy,  but  this  differentiation  doee  not  relieve 
either  the  church  or  the  state  of  its  functions  and  responsibilities. 
/  The  public  schools  must  be  public.  They  dare  not  admit  those  persona 
preferences  that  are  made  the  differentiating  principles  of  parties  and  sects.  S( 
that  if  there  are  no  religious  impulses,  principles,  and  practices  other  than  thosi 
expressed  thru  denominational  preferences  and  practices,  then  there  is  -no  plac« 
for  religious  teaching  in  the  schools  of  this  democracy. 

On  the  other  hand,  if  every  normal  child  is  essentially,  or  as  Sabatier  saic 
^  "incurably"  religious,  if  a  child  is  hum.an  by  virtue  of  certain  impulses  to  war 
better  life,  toward  the  more  abundant  life,  then  these  essential,  fundamental 
impulses  must  be  recognized,  employed,  and  developed  in  the  child's  educa^ 
A  person  who  makes  the  sectarian  or  denominational  differences  fundaments ^ 
religion  might  admit  the  necessity  of  religious  education  but  still  logically  cent 
that  it  is  no  function  of  the  public  school.     There  are  still  two  solutions,— pi 
school  teachers  or  special  teachers  of  religion.    The  thesis  set  forth  in  the  foU 


THE  PLACE  OF  RELIGION  IN  EDUCATION  9 

Ing  argument  is  that,  at  its  best,  public  school  teaching  must  be  and  is  inspiredr 
and  guided  by  the  religious  motive,  because  of  the  nature  of  education,  and  that^ 
the  general  recognition  of  the  religious  implications  of  all  good  school  work  is 
the  first  step  toward  a  more  adequate  religious  development  of  all  of  the  boys  and 
girls  of  the  nation. 

Method  of  Ai)i)roacli. — No  citing  of  authorities  or  traditions  can  offer  any 
solution  of  the  problem.  History  can  furnish  no  examples  of  how  to  introduce 
"religiotis  teaching"  into  the  schools  of  a  modern  democracy.  Morals  and  religion 
cannot  t\e  introduced  into  education  by  legislation. 

The  relation  of  religion  and  education  is  a  problend  of  genetic  psychology,  to 
be  solved  by  a  careful  study  of  human  consciousness  and  the  nature  of  human 
developmefit.  The  problem  of  improving  the  religious  development  of  boys  and 
girls  by  means  of  the  public  schools  is  "a  problem  of  practical  pedagogy  to  be 
solved  by  a  careful  analysis  of  the  motives,  means,  and  methods  of  teaching, 
instructing,  and  training. 

NATUKE  OF  EDUCATION 

Education  is  a  life  and  a  life-long  process.  "Life  is  the  response  to  the  order 
of  nature."  Life  processes  involve  an  agent  and  a  situation,  an  organ  and  an 
environment.  The  development  of  the  organ  and  the  environment  go  hand  in 
hand  and  are  due  to  the  responses  or  interactions  of  the  two  sets  of  forces. 

In  the  case  of  human  beings  the  agent  takes  an  interesting  part  in  these 
responses.  The  unique  thing  about  a  person  is  that  he  does  not  accept  passively 
the  situation,  but  actively  and  deliberately  sets  about  to  perfect  an  idealized 
environment.  This  power  to  choose  and  execute  a  choice  is  the  distinctive  char- 
acteristic of  intelligence.  The  power  to  make  and  execute  a  supreme  choice  by 
which  to  evaluate  the  world  and  thereby  to  direct  behavior  is  the  distinctively 
religious  aspect  of  human  consciousness.  "■ 

Human  environment  is  also  unique.  It  also  takes  an  interest  in  the  develop- 
ment of  the  undeveloped.  The  older,  wiser,  better  members  of  the  species  take 
pains  to  have  the  younger,  developing  members  appropriate  the  achievements  of 
the  whole  race. 

Genetically,  education  is  the  development  of  native,  inherent  germ  principles 
or  impulses.  Socially,  education  is  the  process  of  grafting  or  budding  social 
achievements  and  social  forms  upon  these  native  impulses. 

Phases  rf  Human  Life  and  Education. — Human  life  is  so  complex  that  it  must 

be  ai     yzed  into  different  a^ects  or  ph|ases  in  order  to  make  the  social  process 

of  touching  economic  and  effective.     These  phases  are,  (a)  Physical,  (b)  Mental, 

'-■   Moral,   (d)   Spiritual,   (e)   Religious.     There  are  germinant  principles  of  life 

USPS  for  all  these  phases.     They  are  organically  related,  but  no  one  can  be 

i luted   for  any   other.     Physical   development   is   of   great  importance   to   a    ' 

lil  i.uman  development;  but  no  amount  of  mere  physical  development  develops 

a  child  s  laQguage,  or  his  manners,  or  his  mc^rals.     No  amount  of  mere  mental 

development  will  make  a  child  religious.     The  normal   development  of  a  child 

irequi^'.s  the  unfolding  of  each  set  of  germ  principles.     This  is  accomplished  by 

social   stimulus,   guidance,   and   control   of   each   set   of   specific   impiTlses.     For 

,^xample,  the  development  of  the  child's  language  power  depends  not  alone  upon 

Cie  development  of  his  eyes,  ears,  voice,  and  hands.     These  are  mere  tools,  mere 

^conveniences,   not   necessities.     The   child's    language    development   requires    the 

unfcidi./?-.     "^  the  native  language  impulses.     Naturally,  the  child  expresses  inner 

Stat"    (:'        bciousness  by  hands  and  voice.     Upon  these  native  impulses  may  be 

grr.  mguage  form :  English,  French,  vulgar,  or  pure. 


lO  THE  PLACE  OF  RELIGION  IN  EDUCATION 

Not  all  forces  in  the  environment  are  equally  powerful  or  equally  valuable 
in  stimulating  the  native  impulses.  Teaching  consists  essentially  in  selecting  and 
employing  the  appropriate  and  effective  ones.  This  must  be  done  according  to 
the  law  of  life  responses. 

Law  of  Life  Responses.— A  living  organism  is  sensitive  and  responsive  to  the 
the  kind  or  order  of  nature  that  gave  it  its  birth  and  being;  the  fish  is  adapted 
to  water,  the  bird  to  air,  the  eye  to  light,  the  lungs  to  air.  A  child  is  born  by  and 
into  a  social  order".  If  a  human  child  has  a  divine  heredity,  then  it  can  be  sensitive 
and  responsive  to  this  divine  order.  If  there  is  no  response  of  religious  impulses 
to  a  religious  order  there  can  be  no  religious  development. 

Life  Formulas — 

1.  Physical   life — response   of  the  body   to   physical   things.      Examples — lyungs   to   air;' 

alimentary  canal   to   food ;   ear  to  sound ;   eye  to  light. 

2.  Mental    life — response    of   mind    to    mental    things.      Examples — Language    impulses 

to  language ;  art  impulses  to  music,  painting,  and  literature. 

3.  Moral   life — response   of   person    to    social   order.      Examples — Personal    response   to 

manners,    customs,   fashions,    standards    of  conduct   and   behavior. 

4.  Spiritual   life— response  of  the  will  to  an   ideal  order.      Example — A   person  trying 

to  realize  ideals.     Planning  to  be,  rather  than  to  have. 

5.  Religious  life — response  of  the  soul  to  God.     Example — The  response  of  the  whole 

being  to  the  universal  order.     The  attempt  to  find  and  found  the  life  on  eternal 
and  universal  personal  principles. 

These  phases  are  not  isolated  or  separate.  They  may  be  arranged  in  an 
hierarchy  as  Browning  so  arranges  them  in  the  "Death  in  the  Desert." 

"How  divers  persons  witness  in  each  man 
Three  souls,   which  make  up  one  soul ;  first  to  wit, 
A  soul  of  each  and  all  the  bodily  parts. 
Seated  therein,  which  works,  and  is  what  Does, 
And  has  the  use  of  earth,   and  ends  the  man 
Downward ;   but   tending  upward   for   advice, 
Grows  into  and  again  is   grown  into 
By  the  next  soul,  which,  seated  in  the  brain, 
Useth   the   first   with   its  collected   use. 
And  feeleth,  thinketh,  is  what   Knows ; 
Which,  duly  tending  upward  in  its  turn. 
Grows  into  and  again  is  grown  into 
By  the  last  soul,    that  useth   both  the  first. 
Subsisting  whether  they  assist  or  no. 
And,  constituting  man's  self,  is  what   Is. 
And  leans  upon   the   former,   makes   it   play. 
As  that  played  off  the  first ;   and  tending  up. 
Holds,  is  upheld  by,   God,  and  ends  the  man 
Upward  in  the  dread  point  of  intercourse 
Nor  needs  a  place,  for  it  returns  to  Him, 
What  Does,  what  Knows,  what  Is ;  three  souls,  one  man." 

What  then,  is  the  problem  of  education  with  respect  to  each  of  these  aspects  o: 
life?  From  the  standpoint  of  the  individual,  education  means  the  development  ( 
each  set  of  impulses  in  their  right  relation  to  each  other.  From  the  standpoi; 
of  society,  education  means  the  selection  and  employment  of  the  appropriat 
means  of  stimulation  and  nourishment  for  each  phase  of  life  in  each  stage  o 
development  from  infancy  to  maturity.  The  teacher  is  the  person  who  profestt 
the  set  purpose  to  represent  society  in  the  selection  and  employment  of  tl- 
appropriate  means  and  method  of  education.  The  public  school  is  society's  attemp 
to  make  this  educative  process  economic  and  efficient  for  all. 

The  immediate  agent  of  this  individual  and  social  process  through  the  fellow 
ship  of  the  teacher  and  the  pupil  is  human  consciousness.  Education  may  then  b^ 
described  as  the  development  and  organization  of  personal  consciousness,  or  sel^ 


THE  PLACE  OP  RELIGION  IN  EDUCATION  II 

consciousness  thru  fellowship.  Human  consciousness  is  not  organized  finally- until 
it  grows  into  the  sense  of  being  a  cause,  of  being  creative.  Human  consciousness 
cannot  be  effectively  productive  or  creative  until  it  deliberately  wills  to  be  in 
active  harmony  with  the  whole  universe.  A  human  consciousness  is  never  finally 
organized  until  dominated  by  eternal  principles.  Such  a  life  is  religious.  Nature 
will  bring  hunger  and  the  impulse  to  action  above  the  threshold  of  consciousness. 
The  child  naturally  seeks  food  and  exercise.  The  parent,  or  some  one  in  the 
parent's  place,  must  select  food  and  direct  exercise  if  a  normal  physical  develop- 
ment is  secured.    This  is  the  problem  of  physical  education. 

Similarly,  curiosity,  wonder,  and  the  sense  of  logical  agreement,  will  send  the 
child  for  knowledge,  but  his  search  must  be  guided  if  the  mind  is  to  be  normally 
developed. 

The  social  impulses  will  drive  the  child  to  select  companions  and  comrades, 
but  here  also  he  must  be  guided. 

The  normal  child  will  have  ideals  and  want  to  be.  What  and  how  to  be  is  a 
problem  of  education. 

The  Problem  of  Religious  Education. — Are  there  in  a  normal  child  native 
impulses  that  are  essentially  religious,  or  that  may  be  associated  or  identified 
with  religious  principles?  Has  society  produced  religious  achievements  and  forms 
that  ought  to  be  grafted  upon  the  religious  impulses  in  order  to  favor  the  individual 
development  and  social  progress?  How  is  this  teaching  process  to  be  accom-  ' 
plished?    Should  it  be  done  in  the  public  schools? 

Phras<fd  in  terms  of  the  "essential  points  to  be  observed"  in  introducing 
religious  teaching  into  the  public  schools,  the  pedagogical  problems  are  these: 

1.  (a)  What   are   the   native    impulses   in   a   normal   child   that   impel   him    to   recognize   his 

kinship  with  all   nature,   and  with  all  other  human  beings? 

(b)  Has    the   race    thru    social    processes,    thru    science    and   art,    achieved    anything   that 

demonstrates  this  kinship  and  common  fatherhood? 

(c)  Has    society    thru    churches    and    other    institutions    developed    any    social    forms    or 

rituals  that   stimulate   and   nourish  these   impulses? 

2.  (a)  Are    there   native,    normal    impulses    in    a    child    that    induce    whole-hearted    affection 

and  love? 

(b)  Are  these  love  impulses  most  stimulated  by  impersonal  'or  personal  objects? 

(c)  Has    society    achieved    ways    of    developing    these    impulses    toward    supreme    choices 

and  loyalties?  • 

(d)  Have   the   institutions   developed   forms    and   rituals   favoring   such   development? 

3.  (a)  Are  there  normal  child  impulses  toward   service   and   sacrifice? 

(b)   Has   society    achievements   and    forms   helpful    in   developing   these    impulses? 

NATURE  OF  RELIGION 

What  is  religion?  This  question  brings  us  to  the  heart  of  the  whole  problem.' 
The  place  religion  ought  to  have  in  the  public  schools  must  ultimately  be 
determined  by  the  place  it  ought  to  have  in  education.  Its  place  in  the  education* 
of  children  ought  to  be  determined  by  what  it  is  at  its  best^  for  "only  the  best  is 
good  enough  for  the  child."  The  place  religion  in  education  does  have  and 
always  will  have,  is  determined  by  what  the  teacher  thinks  and  believes  religion 
really  is. 

Much  of  the  confusion  and  most  of  the  difficulty  associated  with  ti....  problem 

arises  from  what  James  calls  a  "kind  of  mental  blindness."     James  as'^ribes  this 

blindness  to  our  "feelings  toward  creatures  and  people  different  from  ourelves." 

It  comes  also  from  the  focal  nature  of  consciousness^    We  can  see  only  one  side 

1   a  person  or  thing  at  a  time.     If  a  thing  is  developmental  and  complex  like 

cation,  religion,  and  human  life,  it  is  very  difficult,  even  impossible,  to  see  it  as 

really  is.     Again,  for  each  of  us,  the  value  of  things  and  persons  is  determined 


12  THE  PI^CE  OP  RELIGION  IN  EDUCATION 

by  personal  purposes.  Personal  consciousness  is  personal  or  self-consciousness 
chiefly  because  of  the  choices  one  makes.  These  choices  are'  vital  and  important 
to  the  person  who  makes  them,  and  because  d€  this  "mental  blindness"  many 
persons  think  of  these  choices  as  fundamental  and  universally  valid.  All  processes 
involving  human  consciousness  have  two  sets  of  factors,— the  subjective  and  the 
objective.  The  objective  factors  are  matters  of  observation,  experimentation, 
legislation.  The  subjective  factors  are  personal.  In  the  problem  of  choosing  a 
particular  vocation,  a  particular  church,  or  a  mate,  both  sets  of  factors  are 
involved.  With  the  objective  factors,  science,  the  state,  and  the  public  school  may 
deal.  Not  so  with  the  subjective  factors.  For  example,  in  the  matter  of  choosing 
a  husband  or  a  wife,  the  objective  characteristics,  such  as  heredity,  bodily  and 
mental  health,  are  matters  for  observation  and  legislation.  The  state  may  take 
account  of  these  objective  limitations  and  prohibit  a  personal  choice.  With  the 
subjective  factors,  personal  choice  must  deal,  based  upon  personal  preferences. 
These  are  essentially  matters  of  faitli  and  the  choice  is  a  venture, — a  willing  to 
make  the  possibilities  realities.  With  these  subjective  matters  only  the  persons 
immediately  involved  can  deal.  The  same  principles  are  involved  in  the  personal 
selection  of  a  particular  vocation,  or  the  particular  form  of  religious  ritual  or 
fellowship. 

Another  difficulty  comes  from  the  nature  of  religion  itself,  and  more  especially 
in  trying  to  express  this  nature  by  means  of  language.  Words  mean, — just  what 
they  mean  to  each  person.  This  meaning  is  due  to  personal  experience.  "Words 
are  pegs  on  which  hang  experience,"  said  Beecher.  Where  this  experience  is 
limited  and  one-sided,  and  where  different  persons  have  seen  different  sides,  there 
can  be  no  essential  agreement  thru  language.  Both  education  and  religion  are 
peculiarly  subject  to  this  difficulty.  Neither  can  be  defined  in  strict  conformity 
to  the  old  formal,  or  static  logic.  Both  are  life  and  creative  processes,  in  which, 
as  Schleiermacher  has  shown,  "the  categories,  true  and  false,  are  out  of  place," 
and  are  as  "irrelevant  as  blue  and  yellow." 

This  focal  nature  of  consciousness,  this  mental  blindness,  this  limited  per- 
sonal experience  leads  in  many  cases  to  racial  and  religious  prejudices  which 
greatly  interfere  with  the  development  of  an  intelligent  and  united  public  opinion. 

Religion  is  not%a  thing  that  can  be  made  an  object  of  sense  observation. 
Persons  and  groups  of  persons  denominated  religious  employ  objects  and  perform 
acts  in  the  pursuit  of  religious  ends  which  can  be  observed  and  can  be  treated 
historically  and  scientifically.  But  intelligent  people  do  not  think  of  religion  as 
consisting  essentially  of  these  objects  and  practices. 

Religion  is  not  something  that  can  be  made  an  object  of  study,  as  is  spelling, 
or  algebra,  or  history.  There  could  be  a  subject  of  instruction  and  a  worthy  one, 
too,  worked  up  concerning  religion,  just  as  there  has  been  such  a  subject  worked 
up  concerning  the  civil  war;  but  the  school  subject  about  the  war  is  not  the  war. 
has  very  little  relation  to  it,  and  indeed  may  be  of  questionable  value.  Religion 
is  not  something  mysteriously  hidden  away  in  language  to  be  gotten  into  the 
child's  memory  or  mind  thru  the  eye  or  the  ear  by  verbal  instruction.  Religious 
education  is  not  instruction  in  the  Bible.  The  Bible  is  the  greatest  set  of  books  in 
the  world  concerning  the  fundamental  problems  of  life  and  religion.  No  complete 
system  of  education  can  ignore  it;  but  religious  education  is  something  other  and 
something  more  than  instruction  in  the  Bible.  There  can  be  and  there  has  been 
much  instruction  in  the  Bible  and  about  the  Bible  that  has  little  relation  to  life. 

Religion  is  not  a  body  of  doctrine.  It  is  not  a  philosophy,  not  even  a  theology. 
What  is  religion?  If  religion  is  not  a  body  of  objects  and  practices,  if  it  is  not 
a  body  of  doctrines  and  dogmas,  what  is  it?    Here  again  it  must  be  pointed  out 


THE  PLACE  OF  RELIGION  IN  EDUCATION 


13 


nd  { 
in  I 


that  religion  cannot  be  defined.  The  best  that  can  be  done  by  means  or  language 
is  to  set  forth  some  descriptive  characteristics,  and  these  descriptive  words  and 
"   ":sos  are  subject  to  all  the  limitations  and  criticisms  urged  against  all  proposed 

iitions. 

Rr'igion  is  a  life. — "The  life  of  God  in  the  soul  of  man,"  This  description  is 
somevvi;at  objectionable  because  the  terms  "God"  and  "soul"  arouse  certain  pre- 
judices in  some  minds.  This  formula  is  suggestive  and  helpful  to  those  who  use 
"soul''  to  stand  for  the  personal  or  self-conscious  essence  in  human  life,  and  the 
term  "God"  to  symbolize  or  signify  the  power  that  makes  for  order,  harmony,  and 
righteousness.  The  development  of  all  life  is  based  upon  the  kinship  between  the 
organisni  and  its  environment. 

\  What  is  the^  relig'ious  life? — What  makes  a  religious  life  possible?  The  I 
religious  life  is  the  response  the  soul  or  heart  of  man  makes  to  God  as  the  heartf 
of  the  universe.  This  kind  of  a  life  is  possible  because  of  their  kinship^  because 
God  is  the  Father  of  all.  If  God  is  the  Father  of  all,  then  what  is  the  difference 
between  the  life  of  a  person  that  is  religious  and  the  'life  of  a  person  that  is  not? 
This  supreme  question  brings  us  to  the  point  where  the  unique  and  significant 
place  of  religion  in  education  emerges.  It  was  pointed  out  above  that  the  nature 
of  education  is  determined  by  the  nature  of  human  consciousness.  Now  the 
determining  factor  in  human  consciousness  is  this  power  to  be  conscious  of  the 
self, — conscious  of  our  divinity  because  of  our  kinship  with  the  universe  thru 
God  as  Father.  The  religious  person  is  one  who  is  conscious  of  this  kinship,  and 
who  because  of  this  consciousness  seeks  fellowship  with  God  and  the  godly 
order  to  make  better  adjustments  of  the  self  to  the  universe.  The  person  who  ig 
not  consciously  religious  is  an  orphan,  trying  to  "go  it  alone."  Such  a  person  does 
not  know  who  his  Heavenly  Father  is,  or  where  his  eternal  home  is. 

Since  the  religious  life  emerges  from  self-consciousness,  it  was  to  be  expected 
that  reflective  consciousness  would  give  partial  views  or  accounts  of  itself  at 
different  stages  of  its  development.  It  was  to  be  expected  that  religion  would  be 
described  in  terms  of  the  intellectual  aspect  of  human  consciousness;  that  other 
persons  and  other  times  would  emphasize  the  emotional  element,  and  still  others 
find  in  the  will  the  dominant  and  distinctive  factor.  The  doctrine  of  the  unity  of 
personal  consciousness,  wonderfully  supported  by  the  doctrine  of  biological  in- 
tegrity, brings  us  face  tO'  face  with  the  problem  of  recognizing  the  functions  and 
values  of  every  aspect  of  consciousness,  and  presents  to  the  state  the  problem,  not  , 
of  a  state  religion,  but  of  securing  to  every  child  the  right  to  an  all-round  human  J 
development  by  the  best  and  all  of  the  best  that  society  can  provide. 

These  partial  views  of  the  religious  life  appear  in  the  attempts  of  thinkers 
to  define  religion.  Jevons  emphasized  the  intellectual  aspect  when  he  said  that, 
"Religion  as  a  form  of  thought  is  the  perception  of  the  invisible  things  of  Him 
thru  the  things  that  are  made."  It  ought  to  be  said  in  passing  that  this  description 
can  be  made  the  basis  of  a  vitalized  religious  education  by  developing  in  a  child. 
this  conviction  that  when  he  is  making  any  worth  while  thing  he  is  cooperating! 
with  the  maker  of  all  things,  and  that  the  more  nearly  he  obeys  the  laws  of  the> 
universe,  the  more  successful  he  will  be. 

The  emotional  point  of  view  is  illustrated  in  the  statement  from  McTaggart, 
where  he  says,  "Religion  is  an  emotion  resting  upon  a  conviction  of  a  harmony 
between  ourselves  and  the  universe  at  large."  Again,  Stratton  suggests  that 
religion  is  best  described  as,  "Man's  whole  bearing  toward  what  seemg  to  him 
'fst  and  greatest.'  " 

The  volitional  or  active  aspect  of  the  religious  life  is  suggested  by  James 

.  K      nv:.  H,af,  'Ti,  .  'ajigioug:  life  consists  in  the  belief  that  there  is  an  unseen 


14  THE  PLACE  OP  RELIGION  IN  EDUCATION 

order    and    that    our    supreme    good    lies    in    harmoniously    adjusting    ourselves 

thereto." 

» 

Each  of  these  supposed  definitions  is  subject  to  serious  criticism.  Any  person 
who  has  tried  to  be  religious  feels  and  knows  that  these  verbal  expressions  do 
not  represent  the  life  dominated  by  the  religious  motive.  It  is  somewhat  like  an 
observer  giving  a  description  of  a  loved  wife,  or  husband,  or  mother.  Such  a 
description  might  serve  as  a  basis  of  identification,  but  would  not  express  the 
vital  and  real  qualities  upon  which  the  love  was  based.  Or  again,  it  is  somewhat 
like  trying  to  express  the  experience  of  an  electric  current  passing  thru  the  body. 
Such  experiences  cannot  be  gotten  second  hand  thru  language. 

l>iot  one  of  these  definitions,  or  all  of  them  combined,  adequately  expresses 
the  unique  power  of  a  godly  man  or  a  saintly  mother  whose  presence  is  a  blessing 
and  whose  life  spreads  the  contagion  of  kindness  and  goodness. 

It  is  not  a  definition  or  a  description  of  religion  that  is  needed  in  order  to 

find  and  give  it  its  rightful  place  in  education.    If  religion  is  a  life,  rather  than  a 

belief  or  thoughts  about  life,  then  it  must  be  propagated  according 'to  the  laws  of 

,-«(j  life.    Nothing  short  of  a  life  inspired  and  guided  by  the  best  and  greatest  motives, 

/that  is,  by  religious  motives,  can  introduce  religious  teaching  into  the  education 
of  children.    This  does  not  mean  that  the  religious  element  in  teaching  is  incidental 

t  or  unconscious,  or  even  sub-conscious,  it  means  that  the  religious  element  must 
be  vital  rather  than  formal.  There  can  be  no  controversy  over  the  proposal  to  put 
teachers  whose  lives  are  dominated  by  the  "best  and  greatest"  motives  in  charge 
of  the  children  of  the  nation.  The  difficulties  and  dissensions  arise  when  we 
undertake  to  evaluate  the  means  and  methods  by  which  the  best  in  child  life  and 
in  society  can  be  developed.  This  is  a  problem  of  psychology,  pedagogy,  and 
educational  statesmanship.  The  final  tests  which  must  be  applied  are:  (a)  Do 
the«means  and  methods  proposed  obey  the  laws  of  human  consciousness?  (b)  Are 
they  practical  in  the  present  social  situation?    (c)  Are  they  democratic? 

^  Keligion  is  a  phase  of  Iiumau  life  at  its  best. — Every  normal  person  is  poten- 

tially religious.  At  its  best,  consciousnes  seeks  the  best.  At  its  best  human  life 
is  the  achievement  of  a  perpetual  triumph.  This  is  just  the  human  phase  of  the 
struggle  for  existence.  The  individual  religious  struggle  is  a  striving  after  per- 
sonal and  perpetual  peace.  The  psychology  of  the  religious  life  discovers  three 
phases  of  this  struggle  in  the  individual. 

First,  this  struggle  manifests  itself  as  a  development  of  the  ability  and 
dispositionto  seek  and  employ  a  permanent  system  of  values.  This  gives  rise  to 
the  problem  o^  religious~nurture.  An  attempt  has  been  made  to  divide  truth  into 
two  classes,  sacred  and  secular;  if  this  foolish  and  erroneous  attempt  had  not 
been  made,  the  religious  implication  and  si-gnificance  of  much  of  the  school  work 
would  be  perfectly  evident.  The  laws  of  nature  are  permanent.  The  multiplica- 
tion table  is  as  sacred  as  the  ten  commandments.  No  man  can  break  either  of 
these  laws.  He  may  break  himself  against  them,  but  they  remain  permanent. 
Teaching  that  inculcates  only  the  knowledge  of  these  eternal  laws  of  God  and 
does  not  develop  the  disposition  to  employ  and  obey  them,  can  hardly  be  called 
education.  If  a  teacher  by  examples  and  precept  presents  permanent  values  and 
induces  joyous  obedience  and  loyalty,  the  teaching  is  religious  both  potentiallj 
and  actually.  Potentially  because  it  is  developing  that  psychic  machinery  b\ 
which  the  learner  may  employ  permanent  standards  for  evaluating  things,  peiTson;- 
and  the  self.  The  teaching  is  actually  religious  because  the  learner  is  sucf^ess- 
fully  adjusting  himself  to  ttie  universe. 

The  religious  development  of  human  consciousness  manifests  itself  in  'ts 
second  phase  in  the  disposition  and  ability  to  recover  from  failure.     In  a  wc    UJ 


THE  PLACE  OF  RELIGION  IN  EDUCATION  1 5 

like  this  where  both  the  child  and  its  environment  are  developing,  there  are  many 
failures  of  adjustment,  many  failures  in  measuring  things,  persons,  and  self  by 
eternal  s|;andards.  When  behavior  reveals  the  fact  that  one's  standards  were 
Inadequate  or  wrong,  then  the  religious  person  repents,  confesses,  and  conse- 
crates the  will  to  what  is  believed  to  be  higher  and  better  standards  of  life.  In 
religious  circles  this  is  called  conversion.  Psychologically,  the  process  is  not  con- 
lined  to  seeking  spiritually  perfect  standards  of  life,  but  may  be  employed  in  any 
fundamental  interest,  for  example,  in  diet  or  medicine,  in  politics,  or  family  life. 

As  the  ability  to  seek  and  employ  a  permanent  system  of  values  is  the  supreme 
principle  in  instruction,  so  the  development  of  the  ability  and  disposition  to  be 
converted  from  wrong  ways  of  behaving  is  the  supreme  principle,  especially  in 
cases  of  punishment. 

But  even  if  religious  nurture  has  done  all  it  can  do  and  if  we  have  been 
converted  from  our  wrong  ways,  and  if  we  have  experienced  forgiveness,  still 
there  will  be  sorrowful  experiences  of  life,  still  there  will  be  mysteries.  The 
religious  life  must  develop  the  ability  and  disposition  to  suffer  the  sorrows  of 
accidents  and  storms  and  eatthquake  and  death  without  bitterness,  without  the 
feelingjof  rebellion  and  anarchy,  without  the  feeling  of  utter  defeat.  The  promise 
of  all  ethnic  religions  is  the  triumph  over  the  sorrows  of  life,  even  unto  the  last 
enemy,  death.  This  aspect  of  life  gives  rise  to  the  doctrine  of  religion  as  a  war- 
fare, a  struggle  against  the  forces  of  evil. 

This  brings  us  to  the  statement  of  religion  from  a  social  point  of  view. 

Social  Iuteii>retation  of  Keligious  Life. — Of  course,  in  all  evolution,  the  indi- 
vidual organism  is  the  immediate  means  of  variation  and  selection.  Self-preserva- 
tion is  pronounced  the  first  law  of  life.  This  formula  may  be  used  as  the  supreme 
and  sufficient  principle  of  progress,  if  we  interpret  the  self  psychologically.  Th^ 
people  who  believe  they  have  souls  seek  individual  salvation;  the  people  who 
believe  they  are  souls,  like  Wilberforce  for  example,  are  so  busy  helping  other 
persons  that  they  are  forgetful  of  themselves.  Some  have  suggested  that  religious 
organizations  are  exemplifications  of  the  fact  that  misery  likes  company.  If  we 
interpret  religious  life  as  Dr.  Stratton  does, — "an  aspect  of  the  struggle  for 
existence," — this  gives  a  partial  explanation  of  religious  fellowship,  but  there  is 
a  deeper  and  more  general  aspect  of  the  problem.  Human  beings  love  company 
and  the  principle  of  association  is  selective.  A  group  of  religious  persons  are 
drawn  together  by  the  law  of  human  fellowship  technically  known  in  religious 
circles  as  the  "communion  of  saints." 

This  fellowship  is  not  only  a  means  of  individual  satisfaction,  but  it  is  a 
recognized  means  of  multiplying  one's  power,  defensive  and  offensive;  a  means  of 
promoting  one's  kind.  The  most  obvious  and  probably  the  most  objectionable 
form  of  this  social  phase  of  the  religious  life  is  denominational  or  sectarian  zeal. 

The  highest  form  and  use  of  the  religious  life  as  a  manifestation  of  social  \ 
consciousness  and  social  conscience,  is -the  identification  of  interests  in  promoting  iv 
human  welfare  by  try-ing  to  make  it  possible  for  every  child  to  come  into  his  i; 
Inheritance. 

EELIGIOUS  TEACHING 

Teaching,  simply  defined,  is  causing  to  learn.  If  children  are  to  learn  to  live 
the  religious  life  thru  the  contagion  and  fellow^ship  of  the  teacher,  then  every  act 
of  the  teacher  must  show  forth  a  life  dominated  by  an  intelligent  religious  motive, >*. 
a  consciousness  of  the  divine  possibilities  of  human  life  because  of  kinship  with 
the  world  of  things  and  persons  thru  the  Fatherhood  of  God.  This  conscious- 
ness of  the  ultimate  ground  of  experience  and  unity  vitalizes  the  means  the 
^-^-^r^her  uses  and  reveals  the  religious  nature  and  implications  of  the  essential 


1 6  THE  PLACE  OF  RELIGION  IN  EDUCATION 

subjects  of  instruction.  This  vital  religious  motive  moving  thru  the  works  of 
nature  and  the  achievements  of  men  will  discover  and  employ  the  religious 
method, — the  vicarious  appropriation  of  the  means  of  life  thru  purposeful  effort. 

To  be  religious,  teaching  must  be  vital,  whole-hearted.  This  demands  that 
the  teacher's  life  and  heart  must  be  in  his  work.  The  first  requirement  for 
introducing  "religious  teaching"  into  the  public  schools  is  the  securing  of  trained 
religious  teachers.  This  means  first  that  normal  schools  and  departments  of 
education  must  emphasize  the  ethical  and  religious  nature  of  education.  Second, 
that  character,  as  well  as  scholarship  and  training  must  be  a  prerequisite  for 
certification  and  employment.  Third,  the  immediately  pressing  problem  is  the 
further  development  of  the  religious  life  of  the  teachers  now  in  the  service.  This 
is  not  so  difficult  a  problem  as  it  may  seem.  The  person  who  chooses  teaching  as 
a  life  work  is  moved  by  a  social  motive.  He  desires  the  welfare  of  the  coming 
generation.  The  whole  world  of  Science,  Art,  and  Religion  is  within  his  reach  as 
means.  What  can  be  done,  and  done  comparatively  easily,  is  to  raise  the  religious 
motive  of  "the  abundant  life"  into  the  foreground  of  the  teacher's  consciousness 
so  that  he  may  help  make  learning  a  life  process  rather  than  merely  memorizing 
language. 

If  we  conceive  religion  in  vital  and  psychological  terms,  the  good  school 
appears  at  once  essentially,  to  be  potentially  religious.  No  other  single  movement 
can  further  the  progress  of  religious  education  so  much  as  to  make^eachers 
aware  of  the  religious  nature  of  a  good  school  and  of  the  religious  possibilities  of 
their  work  when  it  is  well  done. 

First,  the  pupil  wills  to  put  himself  into  the  presence  and  under  the  authority 
of  the  teacher.  If  this  is  done  joyously  and  the  fellowship  results  in  a  more 
abundant  life,  the  learner  is  developing  the  psychic  means  for  knowing  and 
obediently  submitting  his  will  to  the  will  of  the  Heavenly  Father. 

Another  religious  aspect  of  the  school  is  found  in  the  fact  that  the  pupil 
discovers  that  the  good  teacher  wills  the  good  of  the  pupil.  No  teacher  would  lay 
claim  to  being  a  good  example  of  the  Heavenly  Father,  but  every  good  teacher  is, 
as  Froebel  described  him,  a  'spiritual  parent,'  and  this  parentage  develops  the 
psychic  means  for  appreciating  the  spiritual  nature  of  the  universe  and  the  'good 
will'  of  the  All  Father. 

The  most  obvious  religious  aspect  of  the  school  is  found  in  the  fact  that  the 
good  school  is  a  continuous  'judgment  day.'  In  the  good  school  the  pupil  tries  to 
act,  and  'to  be  perfect.'  He  spells  and  adds  and  judges  and  behaves  and  his  acts 
are  judged  'right'  or  'wrong.'    He  takes  his  place  in  the  grades  in  the  school  and 

among  his  fellows,  not  by  race  or  wealth  or  heredity,  but  by  what  he  is.    In 

School,  there  are  Japanese,  Chinese,  Negroes,  Jews,  Italians,  Portuguese,  Ameri- 
cans, and  mixtures.  They  play  in  the  same  yard,  recite  in  the  same  classes.  One 
never  hears  a  hint  of  race  hatred.  Brotherhood  is  everywhere  in  evidence.  Here 
children  are  judged,  graded,  and  graduated  on  individual  merit.  By  this  proceF? 
these  boys  and  girls  are  developing  the  ability  and  disposition  to  submit  their 
acts  and  life  to  the  judgment  of  the  world,  and  may  be  led  to  will  to  submit  the 
whole  life  to  the  perfect  standards  of  the  Heavenly  Father. 

In  addition  to  these  fundamental  and  vital  processes  the  good  school  takes  on 
the  religious  form  in  opening  exercises,  in  assemblies,  in  music,  in  special  days, 
and  in  many  ritualistic  performances.  Many  good  schools  deliberately  and  syste- 
matically take  even  the  form  of  a  church  service.  When  the  content  of  the  subject 
matter  is  religious  as  it  may  v;ell.  be,  then  a  school  exercise  may  be  as  religious 
as  a  church  exercise.  However,  this  can,  in  no  way,  be  substituted  for  the  special 
denominational  church  fellowship.  ^ 


THE  PLACE  OF  RELIGION  IN  EDUCATION 


17 


A  second  coudition  that  must  be  secured  before  "religious  teaching"  can  be 
generally  effective  in  the  public  schools  is  a  public  opinion  that  will  -not  only 
tolerate,  but  will  demand  and  support  such  teaching.  A  general  awakening  to  the 
religious  nature  and  possibilities  of  a  good  school  on  the  part  of  the  intelligent 
citizens  of  a  community  will  do  much  to  inspire  and  encourage  the  good  teachers 
to  aim  consciously  and  continuously  at  character  building.  The  American  people 
believe  in  education.  In  general,  they  believe  in  the  public  schools  and  will  support 
any  plan  that  will  improve  them.  There  is  no  use  in  stating  a  plan  for  "religious 
teaching"  in  the  public  schools  in  ecclesiastical  or  theological  terms.  However 
historic  or  logical  a  plan  may  be,  it  could  not  be  practical  in  the  hands  of  the 
present  teaching  force.  Any  such  proposals  merely  arouse  sectarian  opposition 
and  controversy.  Any  immediate  plan  for  the  improvement  of  the  public  school 
must  be  worked  out  in  terms  of  the  current  teaching  practice. 

The  religious  teacher  must  know  what  he  is  doing  and  how  he  is  doing  it. 
A  kind  of  religious  life  can  be  lived  without  being  fully  aware  of  the  ways  and 
means  by  which  it  is  lived,  but  a  religious  teacher,  if  he  is  to  be  more  than  merely 
a  good  example,  must  be  fully  conscious  of  the  aims,  means,  and  methods  for 
insuring  religious  development.  Any  intelligent  person  knows  that  running 
ecclesiastical  or  theological  formulae  thru  the  child's  language  machinery  is  not 
religious  teaching  nor  is  it  the  teaching  of  religion.  Neither  is  the  study  of  the 
Bible  or  the  committing  of  Bible  texts  necessarily  religious  teaching.  Teaching, 
to  be  religious,  'must  reach  the  springs  of  life  and  conduct.  "The  letter  killeth^ 
but  the  spirit  maketh  alive." 

The  three  questions  the  religious  teacher  as  well  as  the  teacher  of  religion 
must  ask  and  answer  are:  (1)  What  is  the  religious  motive  in  teaching?  (2) 
What  are  the  economic  and  efficient  means  for  a  complete  realization  of  this  end 
or  aim?     (3)  What  method  must  be  employed? 

Thanks   to   modern   psychology,   theology,   and   pedagogy   for   fairly   definite 
answers  to  these  important  questions;  answers  concrete  and  definite  enough  to  be   ■ 
a  beginning  of  a  religious  pedagogy.     Teaching  is  a  trinity  involving  the  pupil, 
the  teacher,  and  the  subject  thru  which  they  have  communion  and  fellowship. 
This  triangular  process  might  be  diagramed  thus: 


Teacher • 


Subject  Pupil 


These  three  factors  are  to  be  brought  into  vital  unity  thru  the  process  of 
"identification."  What  moves  the  teacher  and  pupil  to  undertake  this  identifica- 
tion?   How  can  this  motive  be  made  consciously  and  effectively  religious? 

The   Rjeligious   Motive   in   Teaohiiiff,  -A   motive   is   the   "identification   of   an  a 
[iulse  with  an  end."    The  roots  of  actir-j  and  behavior  are  found  in  the  impulses 
>  L  life.    A  conscious,  intelligent  person  3<;lects,  directs,  and  controls  these  impulses 


l8  THE  PLACE  OF  RELIGION  IN  EDUCATION 

by  choosing  ends  to  be  attained.     The  impulses  rest  back  upon  heredity,  upon 
native  God-given  endowment.    The  ends  or  aims  in  human  behavior  are  personally 
chosen.     The  teaching  process   consists   essentially   in   setting   up   and   realizing 
aims  and  systems  of  aims. 
f  What  is  the  aim  of  religious  teaching?    The  religious  teacher  aims  to  develop 

in  each  child  the  consciousness  of  God  as  a  personal  Heavenly  Father,  to  the  end, 
that  the  individual  life  may  realize  all  the  truth,  beauty,  and  goodness  of  whiciy 
it  is  capable.  Note  that  this  aim  says  "  consciousness  of  God,"  not  a  conceptiori 
of  God  or  a  god.  This  eliminates  most  of  the  necessity  of  indulging  in  theological 
definitions  and  discussions.  Every  normal  person  is  conscious  of  some  kinships 
w^ith  other  aspects  of  the  universe,  and  this  kinship  implies  some  consciousness  of 
a  common  origin  or  fatherhood.  This  sense  of  kinship  and  possible  fellowship  with 
the  universe  involves  every  aspect  of  consciousness.  God  is  not  an  object  about 
which  a  subject  of  instruction  is  to  be  developed.  He  is  all  the  power  and  life 
of  which  the  child  at  its  best,  can  be  conscious.  This  consciousness  of  the  life  of 
Godi,  that  is,  of  the  life  of  the  universe,  in  his  own  soul  and  being,  is  the  child's 
religion..  It  must  be  remembered  that  this  childish  sense  of  kinship  and  fellow- 
ship differs  from  the  intellectual,  emotional,  and  volitional  processes  of  the  adult 
that  would  be  denominated  religious;! but  this  difference  is  no  sufficient  ground 
for  denying  that  the  child  has  a  religious  lifeA  A  normal  child  is  sensitive  and 
responsive  to  the  life  of  God  as  revealed  in  the  things  of  nature  and  the  lives  and 
loves  of  persons.  The  ultimate  ground  of  this  consciousness  rests  back  in  the 
fact  of  kinship,  in  the  fact  of  common  characteristics  and  in  subjection  to  the 
common  forces  and  laws  of  the  universe.  TJie  aim  of  the  religious  teacher  is  to 
raise  this  sense  of  kinship  with  nature,  with  humanity,  and  with  God  into  that 
personal  form  that  becomes  the  inspiration  and  guide  to  behavior.  This  consists 
essentially  of  leading  the  learner  to  will  and  to  act  in  accordance  with  the  best 
he  knows  about  nature,  about  persons,  about  himself,  and  about  God.  Those  who 
conceive  religion  as  a  matter  of  adult  life  and  define  it  in  ecclesiastical  term.s, 
might  contend  that  the  life  of  the  child  above  described  is  not  distinctively 
religious;  but  no  intelligent  person  will  deny  that  the  normal  development  of  the 
child's  consciousness  is  a  necessary  condition  of  that  stage  of  religious  life 
ascribed  to  adults.  |The  normal  development  of  a  child  must  be  viewed  as  having 
a  very  definite  and  necessary  relation  to  the  religious  life,  even  for  that  form  of 
che  religious  life  that  is  conceived  and  defined  in  theological  rather  than  in 
psychological  terms.  \ 

The  supreme  question  with  the  teacher  who  would  realize  this  religious  aim 
is: — What  are  the  impulses  in  the  child  and  what  are  the  aims  in  life  that  can  be 
identified  with  these  impulses  in  order  to  develop  this  consciousness  of  kinship 
with  the  very  life  and  heart  of  the  universe? 

Religious  teaching  cannot  be  inspired  and  guided  by  just  a  general  desire  for 
the  learner's  w^elfare.  The  child's  best  development  is  not  secured  in  the  way 
Charles  Dudley  Warner  shot  the  bear,  i.  e.,  "by  just  aiming  at  it  generally." 
Child  life  is  organic  and  complex  and  for  purposes  of  instruction  and  training 
must  be  analyzed  sufficiently  to  make  it  possible  to  make  a  definite  and  concrete 
attack  upon  fundamental  problems.  Merely  the  outline  of  the  analysis  can  be 
given  here. 

The  Transformation  of  Impulses.— The  following  five  sets  of  impulses  may  l^ 
taken  as  examples  of  the  native  stock  into  which  may.  be  grafted  religious  aims,— 
fear,  respect,  affection,  play,  and  work.  A  complete  analysis  and  treatment  would 
trace  out  their  instinctive  roots  and  work  out  their  organic  and  "super-organic" 
relations  as  a  guide  in  teaching.     These  impulses  are  egoistic,  but  they  are  also 


Tl  E  PLACE  OF  RELIGION  IN  EDUCATION  1 9 

social  ill  tiie  sense  that  they  are  specifically  stimulated  by  persons.  A  child  is 
often  afraid  of  things  that  are  not  persons,  but  he  ascribes  personal  qualities,  even 
intentions,  to  tLe  things  that  frighten  him.  In  short,  the  child  is  naturally  animis- 
tic. It  is  well  he  is  so.  McDougal  and  Shand  have  pointed  out  that  these  egoistic 
impulses  may  be  transformed  into  altruistic  sentiments  by  intelligent  attempts  at 
accomplishing  social  ends. 

1.  Fear  in  its  instinctive  form  is  stimulated  by  special  objects  and  situations 
and  has  as  its  affective  tone  an  actual  or  imaginary  pain.  This  reaction  develops 
the  consciousness  of  how  it  feels  to  be  afraid.  This  consciousness  becomes  the 
means  of  inhibiting  action  when  the  agent  becomes  aware  that  his  act  may  cause 
fear  or  pain  in  another.  This  is  most  likely  to  occur  towards  persons  for  whom 
the  agent  has  respect  or  affection.  A  child  may  be  afraid  of  causing  its  mother 
pain  or  fear  either  by  acting  or  failing  to  act.  This  is  the  transformed  or  altruistic  \ 
form  of  fear.  J  Psychologically  it  is  the  "fearof  the.  Lord"  which  is  the  beginning 
of  wisdom.  The  developed  form  of  filial  fear,  or  the  fear  of  the  Lord,  is  not  a 
selfish  fear  that  the  Lord  will  cause  the  agent  pain  so  much  as  that  the  agent 
will  not  conform  to  the  requirements  or  will  of  the  Lord.  Similarly,  each  of  th 
impulses  named  above  may  be  transformed  into  ^n  altruistic  or  religious  form. 
It  is  the  distinctive  mission  of  religious  teaching  to  aid  and  insure  this  trans- 
formation. 

2.  The  respect  the  child  has  for  those  who  care  for  him  and  serve  him  in 
desired  ways,  must  be  transformed  into  reverence  as  the  basis  of  the  religious 
attitude  toward  God,  the  bountiful  benefactor  and  Father. 

3.  The  affection  the  child  has  for  its  parents  or  its  pets  or  any  person  must 
be  transformed  or  developed  into  devotion  as  the  basis  of  religious  loyalty  to  the 
cause  of  humanity. 

4.  To  those  who  have  not  kept  themselves  familiar  with  the  development  of 
genetic  psychology,  it  will  no  doubt  seem  peculiar  to  make  play  the  native  stock 
on  which  to  graft  religious  education.  The  play  life  repeats  in  a  spontaneous  and 
whole-hearted  way  the  essential,  serious  social  processes.  By  this  free,  joyous 
activity  the  child  develops  the  physiological  and  psychic  means  for  taking  his 
rightful  place  in  the  social  world.  Gross  has  shown  th^t  play  is  the  primary 
form  of  the  fine  arts.  Especially  is  this  true  of  the  finest  art,  joyous  and  whole- 
hearted living.  In  play  the  child  exercises  the  creative  imagination  and  develops 
the  creative  impulses.  This  is  necessary  in  order  that  the  child  shall  be  able  to 
appreciate  the  meaning  of  God  as  Creator  in  order  that  he  may  co-operate  with 
his  Heavenly  Father  in  bringing  the  world  to  its  consummation.  The  greatest 
inspiration  and  guide  to  the  human  soul  is  the  abiding  consciousness  that  it  is 
cooperating  with  God  in  continuing  the  creation  of  the  world.  The  pov/er  of 
imagination  and  production  developed  by  play  is  to  be  transformed  in  the  ideals 
and  process  of  realization  operative  in  improving  the  world  as  a  place  of 
joyous  living. 

5.  Work  is  usually  conceived  as  the  objective  phase  of  play,  but  there  is  a 
distinct  work  impulse,  a  tendency  to  aim  at  results  objective  and  external  to  the 
workmen,  "to  get,  to  have,  and  to  hold."  This  egoistic  form  of  work  must  be 
transformed  into  the  altruistic  form  of  service.  The  distinctive  religious  form  is 
worship  which  seeks  approval,  assistance,  and  fellowship  of  the  Father  in  the 
work  of  life. 

Fear,  respect,  affection,  play,  and  work  are  native  impulses  manifest  in  the 
life  of  every  normal  child.  They  are  all  operative  in  school.  Fear  of  the  Lord, 
reverence,  devotion,  creation,  and  worship  are   religious   processes  that  may   be 


20  THE  PLACE  OF  RELIGION  IN  EDUCATION 


/ 


developed  thru  religious  teaching.     All  these  are  desirable  and  possible  in  the 
public  schools. 

The  Means  for  Religious  Teachinar. — The  motive  for  religious  teaching  has 
been  set  forth.  Some  of  the  impulses  have  been  described  and  the  ends  suggested 
by  which  these  impulses  may  be  transformed  into  their  religious  possibilities. 
The  next  question  is,  what  are  the  appropriate  means  by  which  to  realize  these 
ends?  . 

It  is  perfectly  evident  that  the  active  exercise  of  the  child's  God-given  powers, 
is  the  first  means,  especially  the  exercise  of  choice  and  self-consciousness.  The 
secon_d_means  is  the  life  contagion  of  the  example  of  a  religious  teacher.  Teaching, 
however,  implies  a  directed,  controlled  form  of  fellowship  and  communion  thru 
some  subject  as  an  object  of  joint  attention.  These  objects  of  attention  as 
developed  into  subjects  of  instruction  are  usually  thought  of  as  the  means  of 
teaching.  The  concrete  problem  of  means  may  then  be  put  in  this  form, — to 'what 
shall  the  teacher  direct  the  learner's  attention,  and  what  action  and  reaction  shall 
he  try  to  stimulate,  guide,  and  control  in  order  to  develop  the  religious  life?  Put 
more  concretely,  what  objects  of  attention  and  what  kind  of  actions  will  induce 
or  rather,  "educe,"  "fear  of  the  Lord,"  reverence,  devotion,  creative  living,  and 
worshipful  work? 

The  five  impulses  named  do  not  exist  separately.  They  are  named  separately 
for  the  purposes  of  special  attention  and  study.  These  impulses  have  vital  rela- 
tions to  each  other,  and  each  .is  involved  in  the  rest  so  that  the  right  use  of  one 
carries  with  it  by  implication  some  phase  of  each  of  the  others.  For  example, 
devotion  to  a  cause  implies  fear  of  its  failure,  reverence  for  its  most  profound 
leader,  and  creative  and  worshipful  work.  All  this  is  true  because  of  the  unity  of 
personal  consciousness,  but  this  unity  does  not  justify  trying  to  substitute  any  one 
of  these  aspects  of  life  for  the  whole;  neither  does  it  justify  the  use  of  a  single 
means  or  method  of  instruction.  Each  of  these  impulses  must  have  its  special 
stimulation.  Each  of  the  ends  must  be  raised  definitely  above  the  threshold  of 
personal  consciousness. 
.^^  The  specific  means  for  developing  the  child's  consciousness  of  kinship  with 
all  things,  all  persons,  and  ultimately  making  him  conscious  that  he  is  a  child  of 
the  "All  Father,"  may  be  classified  under  three  heads:  (a)  The  world  of_ things  or 
nature,  sometimes  called  the  'works  of  God,'  (b)  the  wojrld  of  jQierspns,  the  part  of 
God's  work  described  as  distinctly  made  in  His  image,  and  (c)  His  express  and 
distinctive  revelations  worked  out  by  seers  and  prophets  who  express  their 
experiences  with  God  for  the  benefit  of  humanity.  The  first  group  is  the  basis  of 
the  natural  sciences  and  of  man's  conquest  of  nature.  The  second  group  is  the 
basis  of  the  subjects  of  the  "social  sciences"  as  means  of  fellowship  and  vicarious 
learning  how  to  live.  The  third  group  is  the  sacred  literature  and  rituals  as 
distinctive  means  of  ecclesiastical  instruction.  All  of  these  are  necessary  as 
means  of  an  all-round  human  development.      / 

Metliod  of  Religious  Teaching'. — Method  is  the  strategic  element  in  any  educa- 
tional motive.    Teachers  can  be  moved  by  the  religious  motive.    The  whole  universe 
is  available  for  material.    How  to  help  growing  children  find  their  rightful  place 
{  in  this  universe  is  the  highest  and  most  difficult  art. 

Method  is  the  mind  movement  by  which  the  learner  identifies  the  self  with 
the  thought  and  spirit  of  flie  thing  studied.  This  is  the  definition  of  educational 
method  in  general;  but  it  has  special  and  enlightening  significance  for  the 
religious  teacher. 

The  meaning  of  method  ac  thus  defined  appears  easy  in  the  case  61  formal 
subjects  such  as  language.     To  learn  to  make  the  letter  'a'  the  pupil  niust  make 


THE  PLACE  OF  RELIGION  IN  EDUCATION  21 

toodily  and  mind  movements  identified  with  the  movements  of  the  teacher.  To 
spell  perfectly  or  to  add  the  learner  must  do  the  same.  To  think  a  plant  or  an 
animal,  the  learner  must  repeat  in  consciousness  the  essential  process  in  the  thing. 

The  ultimate  ground  for  learning  anytliing  is  the  fact  tliat  the  learner  and  the  I 
thing  studied  are  both  parts  of  an  orderly  universe  and  both  subject  to  the  essential 
laws  of  being.  Learning  is  ess*-tially  becoming  aware  of  this  identity.  When  this 
process  of  identification  is  raised  into  self^consciousness  and  the  learner  wills 
to  have  harmony  of  action  between  the  self  and  the  will  of  the  whole  and  the  ruler 
of  the  whole,  the  person  is  religious.  This  can  be  done  only  by  the  religious 
method.  This  is  most  easily  done  by  imitation.  Ex^a^le  of  a  religious  person  is 
the  primary  means  of  religious  teaching.  The  next  simplest  means  of  identifica- 
tion is  thru  language.  This  brings  us  to  the  unique  significance  of  literature. 
The  great  exanfples  of  the  religious  persons  and  nations  of  all  time  may  be  pre- 
sented for  a  kind  of  imitation.  This  brings  us  to  the  special  significance  of  the 
Bible. 

The  identification  of  wills  as  prayed  in  the  Lord's  Prayer  is  the  supreme 
religious  process.  The  complete  identification  of  the  individual  life  with  the  will 
of  God  requires  knowledge  of  the  nature  of  men,  of  art,  of  the  joint  problems  of 
human  beings.     All  learning,  therefore,  may  be  inspired  by  the  religipjis^-^pirit 

The  second  problem  of  teaching  is  discipline.  Here  the  same  law  holds.  The 
individual  pupil  must  identify  his  will  and  his  acts  wath  the  will  of  the  schoo,l, 
with  the  thought  and  spirit  of  the  institution.  Whatever  breaks  the  spiritual 
unity  of  the  school  is  a  wrong  act.  Punishment,  to  be  spiritual  and  religious, 
must  bring  the  wrong-doer  back  into  unity  with  the  spirit  of  the  institution.  In 
form,  at  least,  this  is  a  religious  process!  Tt  may  be  religious  in  spirit  as  well.  In 
the  hands  of  the  teacher  who  understands  the  psychology  of  repentance,  confession, 
and  consecration  to  the  will  to  a  new  ideal.  The  greatest  opportunity  of  the 
religious  teacher  is  not  in  instruction  about  objects,  or  in  language,  or  even  in 
the  Bible.  The  supreme  problem  of  religious  teaching  is  how  to  teach  children  to 
"cease  to  do  evil,  and  learn  to  do  well."  This  process  is,  of  course,  used  in  the 
common  school  tasks,  but  has  its  deepest  significance  and  greatest  religious  power 
in  the  cases  where  behavior  is  the  topic  of  discussion  and  fellowship. 

The  religious  teacher  welcomes  ca^es  ot  punishment  in  order  to  come  into 
the  most  vital  touch  with^the  spirit  and. will  of'the  pupil,  that  he  may  teach  him 
what  real  loyalty  and  devotion  means, 

DIAGRAM   OF  RELIGIOUS   PUNISHMENT 

Wrong-doer  Teacher 

r.     Facing,  teacher   privately.  i.  Kind   request   for   explanation   or  conduct. 

2.  Confession.  2.  Approval    or    disapproval    of    the    confession. 

3.  Repentance.      Expression    of   sorrow   for   act.  3.  Forgiveness.      Assurance    of    a    new    start. 

4.  Consecration    to    the    right,    mcluamg    resti-  4.  Restitution     and    an     assurance    of    restored 

tution   as  far   as  possible.  fellowship. 

The  teacher  untrained  in  this  religious  form  of  punishment  will  succeed  best 
by  having  the  pupil  write  out  the  whole  case.  For  the  lower  grades,  it  may  be 
done  thru  answers  to  these  questions:  (1)  What  was  done?  (2)  Why  was  it 
wrong?  (3)  What  are  you  going  to  do  about  it?  For  upper  grades  the  pupil  may 
be  left  to  his  own  way  of  facing  and  meeting  this  personal  problem.  Teachers  and 
pupils  may  study  the  parable  of  the  Prodigal  Son  with  profit. 

For  purposes  of  securing  economy,  efficiency,  and  completeness  of  develop- 
ment of  all  normal  children,  a  third  problem  of  teaching^may  be  stated,  that  of 
'ool_goyernment.  School  government  is  the  attempt  to  unify  and  make  effective 
the  factors  the  teachers  can  control  that  favor  the  improvement  of  the  learner's 


2  2  THE  PLACE  OF  RELIGION  IN  EDUCATION 

behavior.  There  can  be  no  unity  ofjej^ort  on  the  part  of  teachers,  and  no  develop 
ment  of  integrity  of  character  on  the  part  of  the  pupil  unless  the  ideals  of  behavior 
and  standards  of  action  are  consistent  with  the  laws  of  nature,  of  man,  and. of 
God.  School  government  must  be  democratic  and  religious.  This  means  that  it 
must  be  based  upon  respect  for  personality.  /Every  pupil  and  every  teacher  has 
personal  rights  and  corresponding  duties.  /'Good  school  government  makes  every 
person  connected  with  the  school  consciotis  of  responsibilities.  Consciousness  of 
personal  responsibility  comes  from  identifying  one's  self  with  the  best,  and  all  of 
the  best  one  knows.    This  is  the  attempt  to  be  religious. 


OUTLINE  OF  PLAIV. 

This  plan  is  merely  suggestive.  That  is,  indeed,  all  a  plan  for  religious 
teaching  ought  to  be.  "Truth  must  be  reborn  to  be  schoolroom  wisdom."  The 
content  and  method  of  vital  teaching  is  an  expression  of  the  teacher's  life  and 
experience  and  never  a  mere  mechanical  repetition  of  language  formulated  by 
another. 

For  purposes  of  adapting  the  plan  to  the  public  schools  as  now  constituted, 
the  materials  and  methods  are  blocked  out  according  to  the  following  school 
divisions:  (1)  Kindergarten,  ages  3-7;  (2)  Primary  grades,  6-9;  (3)  Grammar 
grades,  9-12;  (4)  Intermediate  high  school,  12-15;  (5)  High  school,  15-18.  Life, 
education,  and  religion  cannot  be  chopped  up  into  blocks  of  uniform  size  and 
length  in  time.  The  divisions  are  somewhat  arbitrary  JDut  in  general  the  changes 
in  materials  and  methods  conform  to  some  such  sequence. 

Three  sets  of  persons  are  interested  in  the  life  of  the  children:  (1)  The  home, 
(2)  The  school,  and  (3)  The  church.  Each  of  these  institutions  has  definite 
responsibilities  in  the  problem  of  the  child's  religious  development.  These  three 
institutions  must  cooperate  in  the  solution  of  this  joint  problem.  Three  plans 
of  work  are  suggested  under  each  division.  (1)  School  plan,  (2)  Correlation  and 
cooperation  with  the  Jipme,  (3)  Correlation  and  cooperation^jvith^  the  church. 
This  last  plan  applies  specifically  only  to  those  children -wfeo-hav'e  church  affilia- 
tions;   but  the  plan  contemplates  attractions  and  associations   for  all  children. 

School  Plan. — The  work  in  the  schools  is  divided  into  three  parts.  (1)  The 
problem  of  making  the  teacher  fully  conscious  of  ethe  religious  implications  and 
possibilities  of  the  public  schools  as  now  constituted,  so  that  the  largest  possible 
religious  results  may  be  secured  by  the  means  and  methods  already  employed  in 
the  good  schools.  The  spirit  and  atmosphere  of  a  good  school  is  dominated  by 
sympathy,  humility,  and  love.  All  the  essential  subjects  have  religious  materiiil 
in  them.  Public  opinion  already  supports  the  schools.  By  pointing  out  the 
religious  material  already  in  the  schools,  the  teacher  will  be  inspired  and  guided 
in  doing  distinctively  character  building  work.  The  public  school  is  now  a  funda- 
mental social  institution.  The  religious  impulses  are  fundamental.  In  the  un- 
developed pupil  these  religious  impulses,  as  all  other  essential  impulses,  are 
implicit.  It  is  the  business  of  the  school  to  develop  these  fundamental  impuls-s 
into  definite  ideals  and  principles  of  action. 

When  the  religious  nature  of  the  school  as  a  soqial  institution  is  recognized, 
and  the  religious  nature  of  much  of  the  material  is  seen,  then  it  will  be  coia- 
paratively  easy  to  add  other  material  of  a  distinctively  religious  character  to  keep 
up  with  changing  social  demands. 

(2)  The  second  problem  is  the  further  vitalizing  of  the  public  schools  by 
reorganizing  the  curricula  so  as  to  make  the  schools  more  nearly  conform  to  the 
new  demands  of  the  present  social  order.  This  reorganization  is  well  under  wa> 
and  if  the  religious  motives  and  ideals  can  be  shown  to  be  effective  in  the  school^ 


THE  PLACE  OF  RELIGION  IN  EDUCATION  23 

as  now  constituted,  it  will  be  comparatively  easy  to  spiritualize  the  reorganized 
schools.  This  will  be  especially  true  in  the  social  service  aspect  of  vocational 
education. 

(3)  The  third  part  of  the  plan  opens  up  a  way  of  laying  out  specific  and 
definite  attempts  at  religious  instruction  and  training.  When  religious  teachers 
become  inspired  by  the  religious  ideal  and  develop  some  intelligent  enthusiasm 
for  the  religious  development  of  boys  and  girls,  some  of  these  teachers  will  want 
to  try  definitely  and  consciously  planned  religious  instruction  in  the  Bible  and 
will  want  to  try  some  definite  experiments  in  religious  training,  thru  the  definite 
development  of  religious  impulses  and  the  practical  application  of  the  religious 
precepts.  Fortunately  the  possibility  of  such  pioneer  and  experimental  work  is 
opening  up  very  rapidly.  This  is  going  to  be  one  of  the  quickest  and  most  effective 
ways  to  develop  public  opinion  that  will  support  and  demand  capable  religious 
educational  teachers  and  insure  permanent  progress.  When  popular  and  efficient 
teachers  try  out  such  plans,  they  are  much  more  likely  to  succeed  because  their 
very  popularity  and  eflSciency  will  create  the  necessary  conditions  for  success  in 
religious  instruction. 

This  plan  exhausts  the  possibilities  in  the  public  schools  (1)  by  realizing  the 
religious  possibilities  of  the  present  situation;  (2)  by  vitalizing  the  public  schools 
by  reorganization  and  additions  in  the  interests  of  child  life  and  social  service; 
(3)  by  definite  and  specific  religious  instruction  as  the  public  and  the  teaching 
force  are  prepared  for  it. 

The  single  principle  that  must  rule  in  all  these  plans  is  this:  the  religious 
life  of  the  child  can  be  nourished  only  by  the  inner  religious  vitality  of  the  social 
life  in  which  the  child  lives.  Religious  teaching  cannot  be  thrust  into  the  schools 
by  an  instruction  program.  The  program  will  come  when  the  development  of  the 
social  life  prepares  the  way  and  demands  it. 

DIAGRAM   OF  OUTLINE 

General  Scheme  for  any  Grade 
I.     School  Plan 

1.  Subjects. 

A'     Religious  material   in   present   curriculum. 
B'     Additional   material  of  religious   nature. 
C     Specific  religious   instruction   and  training. 

2.  Discipline. 

D'     School    government — democratic — developing    institutional    loyalty. 
E^'     Punishment   religious — restoring  broken   spiritual   unity   by   inducing 
(i)   repentance, 

(2)  confession, 

(3)  consecration   to    the    right.      (Example:     Prodigal    Son.) 
F'     Philanthropic  enterprises. 

II.     Correlation  and  Coordination  with  the  Home. 

A"     Bringing    home    experiences    into    the    school. 

B"     Sending  vital   school   work  into   home,    both    subject   matter   and    discipline. 

C"     Fellowship  thru  parents'   days,  exhibits,   and  other  social  gatherings. 

III.      Correlations  and   Coordinations   with   Church. 

For  the  present  mostly  a  church  problem.  The  Sunday  School  and  young  peoples'  so^ 
cieties  can  use  some  of  the  material  of  school  for  their  work.  Some  essays,  de- 
bates, music.  Church  schools  may  come  to  conform  in  plan  and  organization  to 
the  best  public  school.     Pastors  must  come  to  know  more  about  the  schools. 


24  THE  PLACE  OF  RELIGION  IN  EDUCATION 

KINDERGARTEN.     AGES  3  OR  4.  6  OR  7. 

The  kindergarten  is  religious  in  both  theory  and  practice.  Froebel,  the 
founder,  was  very  religious.  He  said,  "Education  consists  in  leading  man  as  a 
thinking,  intelligent  being,  growing  into  self-consciousness,  to  a  pure  and  un- 
sullied, conscious,  and  free  representation  of  the  inner  law  of  Divine  Unity  and 
in  teaching  him  ways  and  means  thereto."— Educating  Man,  p.  2. 

A.  The  kindergartners  consciously  aim  "to  consider  the  whole  nature 
of  the  child."  The  school  atmosphere  is  distinctly  religious.  Attitudes  of 
prayer  and  devotion  are  taken.  Religious  songs  are  sung.  The  instruction, 
occupations,  and  games  even  as  modernized  are  symbolical  enough  for  the 
deepest  mystic. 

B.  The  games  and  occupations  need  to  be  adapted  to  modern  life,  but 
they  are  certain  to  retain  religious  tone  and  meaning. 

C.  The  best  achievements  of  church  kindergartens  are  freely  used  by 
any  kindergartner  that  cares  to  use  them. 

Coordinations  and  Correlations  with  tlie  Home.  No  other  educational  project 
so  closely  knits  the  home  and  the  school  as  the  kindergarten.  Birthdays  are 
observed.  Gifts  for  parents  and  other  members  of  the  family  are  made.  Home 
experiences  are  related  in  the  kindergarten.  School  experiences  and  plans  are 
taken  into  the  home. 

Churcli  Correlations.  The  live  churches  today  provide  kindergarten  classes 
for  the  children  of  the  church.  Where  these  classes  are  presided  over  by  a  real 
kindergartner,  it  would  take  a  trained  observer  to  note  any  essential  differences 
between  the  good  kindergarten  in  a  public  school  and  in  a  good  church  organiza- 
tion. There  is  no  place  in  the  whole  scheme  of  the  religious  education  of  the 
child  where  the  correlations  of  the  home  and  the  public  schools  and  the  church 
are  so  easy  and  so  well  worked  out.  It  is  well  it  is  so  and  this  can  be  made  the 
point  of  departure  for  further  cooperation  of  these  institutions  so  vitally  inter- 
ested in  the  life  and  welfare  of  the  children.  One  of  the  essential  steps  in  intro- 
ducing religious  education  into  the  public  school  is  the  more  general  intro- 
tion  of  good  kindergartens  in  both  schools  and  churches.  The  very  fact  that  they 
are  called  by  the  same  name  is  a  distinct  advantage. 

The  kindergarten  discipline  is  religious  in  purpose  and  method.  Punishment 
is  done  in  love.  The  disciplined  child  is  restored  to  spiritual  unity  with  the  teache 
and  the  rest  of  the  pupils  by  expressions  of  forgiveness.  The  details  of  kinder 
garten  materials  and  methods  need  not  be  presented  here,  because  kindergartnert. 
are  specifically  trained-  This  much  has  been  presented  because  this  first  form  of 
teaching  illustrates  the  different  aspects  of  a  complete  scheme  for  religious 
education. 

PRIMARY  GRADES.     AGES  6-9. 

The  advent  into  the  public  schools  is  an  important  event  in  the  child's  life. 
First  systematic  adjustment  to  institutional  life.  Development  of  consciousness 
of  authority  and  obedience.  Education  must  conform  to  the  dominant  character- 
istics of  the  learner. 

Characteristics:    Active,  animistic,  highly  suggestible  and  imitative. 

1.  Fear.  "The  fears  of  children  tend  to  increase  during  the  years  from  six 
to  ten;  the  increase  being  of  .fears  having  their  source  in  the  imagination;  which 
at  this  time  is  rapidly  developing."    Pease. 

2.  Respect.  Well-trained  children  come  to  school  in  an  expectant  attitude 
and  are  generally  respectful  to  the  "new  teacher." 


THE  PLACE  OF  RELIGION  IN  EDUCATION  25 

3.  Affection.  Most  primary  children  learn  to  love  a  good  teacher  and  also 
develop  love  and  hate  towards  individual  pupils. 

4.  Play.    This  is  the  time  for  learning  to  play  with  larger  groups. 

5.  Work.  The  beginning  of  the  spirit  of  "working  for"  teacher,  mother,  et 
al.  Sense  of  ownership  is  developing.  Children  come  to  enjoy  the  "products  of 
their  hands"  and  are  sensitive  and  responsive  to  approval.  The  beginning  of  the 
sense  of  worship. 

If  the  children  have  had  kindergarten  training,  their  religious  attitude  must  be 
conserved;  if  not  then  the  primary  must  develop  it  by  the  religious  spirit  so 
evident  in  a  good  kindergarten. 

A.  Keligious  Implications  in  the  Primary  Scliool, 

The  child  voluntarily  submits  to  the  law  of  the  school.  The  teacher  wills  their 
welfare.  If  the  teacher  is  religious  and  affectionate  she  loves  the  children  and 
manifests  this  love  in  attitude  and  voice.  Many  schools  have  "opening  exercises." 
In  man,y  cases  these  are  distinctively  religious  in  character.  Biblical  material  and 
inspiring  literature  is  used.  Religious  songs  are  often  sung.  Many  primary 
schools  are  opened  with  prayer. 

The  teachers  talk  (preach)  to  the  pupils  (congregation).  Thru  these  pro- 
cesses the  egoistic  fear  the  teacher  may  punish  develops  in  "the  fear  of  the  Lord" 
form  in  which  the  children  are  not  so  much  afraid  of  receiving  pain  as  they  are 
afraid  they  will  not  please  the  teacher, — afraid  they  will  do  what  she  does  not 
want  them  to  do  (sin  of  omission).  By  these  processes  the  children  are  developing 
the  psychological  machinery  and  power  to  employ  and  enjoy  the  ecclesiastical 
forms  of  religion.  Similarly  in  a  good  school  the  impulses  of  respect,  affection, 
play,  and  work,  are  developed  and  transformed  into  their  altruistic  moral  and 
religious  forms  as  Paul  says  "by  the  renewing  of  the  mind."  So  much  for  the 
school  as  a  general  social  process.  It  is  religious  in  form  and  no  doubt  more 
religious  in  content  than  most  people  imagine. 

B.  The  Reorganization  and  Vitalizing  of  Primary  Education. 

It  is  recognized  by  all  practical  educators  that  very  much  of  the  school  work 
of  the  primary  grades  is  the  development  of  the  child's  powers  by  means  of  what 
are  called  the  "tools  of  learning."  These  three  years  have  in  the  past  been  much 
given  to  training  the  language  powers  of  the  child.  It  is  becoming  perfectly  clear 
that  these  years  may  be  rich  in  content  with  advantages  to  the  formal  training. 
Children  may  learn  language  more  efficiently  by  good  nature  study,  good  lively 
work  with  the  hands  and  by  means  of  heautiful  stories  and  songs  than  by  dry 
formal  drill.  This  recognition  of  the  richness  of  the  normal  child'^s  life  in  imagery 
and  feeling  opens  the  door  for  the  introduction  of  distinctly  religious  piaterial 
and  processes  into  the  primary  school.  The  efficient  religious  teacher  has  perfect 
freedom  to  present  the  beautiful  process  of  nature  and  do  it  in  the  spirit  of  rever- 
■ence  and  devotion.  This  is  the  time  and  here  is  the  place  and  occasion  for 
developing  the  primary  feeling  and  sentiments  towards  the  "Heavenly  Fath^  that 
holds  all  nature  in  the  hollow  of  His  hand."  *^ 

The  language  development  has  religious  significance  in  both  form  and  content. 
Many  of  the  stories  and  poems  are  distinctly  religious.  The  music  may  be 
religious.  The  nature  may  be  only  formal,  informational  but  here  is  an  oppor^ 
tunity  realized  by  many  teachers  of  leading  children  "thru  Nature  up  to  Nature's 
God."     The  best  pictures  are  religious. 

Some  of  the  national  songs  are  to  be  committed  by  the  end  of  this  period;  but 
not  until  af4er  they  have  been  treated  as  alL  poems  deserve  to  be  treated.  They 
should  be  committed  to  memory  after  they  haVe  been  made  to  arouse  the  senti- 
ments they  are  supposed  to  represent.     Then  when  repeated  or  sung  they  help 


26  THE  PLACE  OF  RELIGION  IN  EDUCATION 

develop  these  sentiments.  The  words  of  "America"  may  be  only  so  many  sounds. 
They  may  represent  grammatical  examples.  These  inspiring  words  may  also  be 
used  to  arouse  real  religious  and  patriotic  sentiments;  but  this  can  only  be  done 
by  an  efficient  artistic  teacher  treating  the  poem  as  a  piece  of  fine  art.  "Our 
Fathers'  God,  to  Thee,  Author  of  Liberty,"  affords  an  appropriate  means  for  the 
most  vital  teaching  of  both  social  and  divine  inheritance,  and  also  summarizes 
some  of  the  most  interesting  and  most  important  facts  of  our  history. 

C.  The  Introduction  of  Distinctly  Religious  Material  and  Relig-ious  Instruction 
into  These  Grades, 

Aside  from  the  very  general  suggestion  that  Bible  stories  be  told  and  the 
Bible  be  read  there  has  been  no  plan  for  direct  religious  instruction  in  these 
primary  grades  except  the  Gary  Plan.  This  plan  can  hardly  be  understood  with- 
out understanding  the  Gary  plan  of  utilizing  the  whole  school  plant  all  the  time. 
This  plan  can  hardly  be  employed  in  schools  of  the  old  type  of  organization. 
"The  clergy — Jewish,  Protestant,  and  Catholic  take  turns  in  visiting  the  schools. 
They  spend  a  whole  day  in  a  building,  speaking  to  the  children  at  the  four 
assembly  hours,  and  spending  the  rest  of  the  day  in  visiting  the  various  classes 
and  shops.  During  the  four  hours  they  speak  to  all  the  children  in  the  building. 
Each  rabbi,  priest,  and  minister  devotes  a  day  every  other  week  to  this  work  so 
that  he  makes  the  entire  round  in  eight  weeks." 

For  the  principles  and  processes  by  which  the  home  and  church  may  co- 
operate with  the  school  in  religious  education  of  primary  children  see  the  outline 
for  the  kindergarten. 

GRAMMAR  GRADES.     AGES  9-12. 

There  is  no  essential  difference  in  either  spirit  or  content  between  the  first 
three  grades  and  the  next  three  in  the  public  schools  so  the  problem  of  religious 
teaching  is  practically  the  same.  The  extended  time  affords  the  possibility  of 
multiplying  the  religious  material  and  developing  the  religious  impulses  and 
practices. 

THE  INTERMEDIATE  HIGH  SCHOOL.     AGES  12  OR  13,  15  OR  16. 

The  battle  ground  in  public  schools.  Second  period  of  retardation  and 
elimination,  not  only  in  public  school  but  also  in  Sunday  School.  Time  of  rapid 
physical  and  psychic  growth.  Time  of  social  and  sex  awakening.  Time  of  first 
sympathies  and  antipathies  manifest  in  gangs  and  clubs. 

In  the  normal  cases  the  three  supreme  choices  of  life  come  above  the  threshold 
of  consciousness.  (1)  Choice  of  a  vocation  by  which  to  make  a  living.  (2)  Choice 
of  a  mate  with  which  to  satisfy  social  and  sex  impulses  and  reproduce  the  race. 
(3)  Choice  of  a  religion — a  system  of  permanent  values  by  which  some  harmony 
and  unity  is  introduced  in  the  explanation  of  life  and  the  world. 

A'.  There  is  less  uniformity  in  content  of  curriculum  in  these  grades  than  in 
any  other.  The  very  confusion  may  be  the  opportunity  to  introduce  the  richer 
and  more  vital  material  into  the  school. 

1.  Beginning  of  science  proper — general  science.  The  religious  teacher  will 
"help  the  learner  think  God's  thoughts  after  Him."  First  introduction  to  imma- 
nent and  pervasive  forces — gravity,  light,  electricity,  life,  evolution,  birth,  growth, 
death. 

2.  General  history,  more  general  literature. 

3.  Music  and  art  may  be  distinctly  religious. 

4.  Pre-vocational  studies  training  future  workmen  in  the  process  of  working 
raw  material  into  the  forms  of  service. 


THE  PLACE  OF  RELIGION  IN  EDUCATION  27 

B'.  The  vitalizing  of  the  curriculum  for  this  period  offers  a  challenge  to  those 
interested  in  the  welfare  of  adolescent  boys  and  girls  thru  religious  education. 
The  situation  is  "dead  ripe"  for  the  harvest.  There  is  need  and  a  demand  for 
some  constructive  work.  The  science  work  must  be  more  practical,  must  carry 
over  into  life.  Biology,  physiology,  and  hygiene  aid.  In  addition  to  Roman  and 
Greek  history  there  must  be  history  of  the  Hebrews.  This  is  the  heroic  age  for 
the  pupil,  and  the  heroes  studied  must  include  the  religious  heroes  because  they 
have  been  the  greatest.  The  wanderings  of  Ulysses  may  be  matched  and  compared 
with  those  of  Abraham.  The  study  of  heroes  opens  the  way  for  the  great  and 
religious  lives  of  men  and  women  of  all  ages. 

In  literature  there  is  the  same  possibility  of  enrichment  by  the  best  religious 
literature  suited  to  the  age  of  the  pupils.  There  is  no  lack  of  material.  Its 
abundance  is  embarrassing.    All  that  is  needed  is  the  religious  motive. 

This  is  the  period  for  pre-vocational  studies, — the  time  for  boys  and  girls  to 
try  their  heads  and  hands  in  some  of  the  fundamental  occupations.  It  is  the  time 
for  the  beginnings  of  vocational  guidance  for  the  study  of  a  life  work. 

>( 

HIGH  SCHOOL.     AGES  14  OR  15—18  OR  19. 

The  strategic  ages,  both  because  of  the  social  development  and  because  the 
leaders  of  the  next  generation  begin  their  leading. 

Special  Characteristics. — Period  of  rapid  growth,  physical  and  psychical. 
Normally  the  period  of  complete  sex  awakening;  the  period  of  social  cleavage  and 
affiliations  manifest  in  gang  spirit  and  the  spirit  of  organization, — clubs,  fraterni- 
ties; the  period  of  most  intense  religious  awakening.  "Stress  and  strain."  The 
three  supreme  choices,  vocation,  mate,  and  religion,  come  to  the  front  and  are 
likely  to  be  "settled  (?)"  several  times  during  the  period.  This  is  the  period  for 
the  development  of  ideals.  The  period  for  spiritual  leadership  thru  heroes  and 
hero  worship  and  thru  fine  fellowships.  Of  special  significance  is  the  fact  that  it 
is  the  period  of  doubt  and  of  development  of  the  power  of  generalization,  the 
period  in  which  formulas  can  be  developed,  understood,- and  employed. 

School  Plan 

I.     Subjects. 

A.     Present    curriculum. 

1.  Science    and   mathematics.      Study    and    measurement   of    great   forces    of   na- 

ture and  physical  life.  Great  lessons  in  sense  of  proportion  and  values. 
With  the  devout  teacher  the  science  pupils  "think  God's  thou}?lits  after 
Him,"  as  Agassiz  said.  "God  geometrizes  from  all  eternity."  Mathe- 
matics deal  with  eternal,  universal  principles. 
"Physical  science  leads  to  a  knowledge  of  God  and  an  admiration  of  His 
power." — Karl  E.  Guthe,  Professor  of  Physics,  University  of  Mich- 
igan. 

"Biology  and  religion  have  a  common  mission  in  the  regeneration  of  man, 
*  *  *  both  are  needed  to  achieve  highest  possible  expression  of  human 
power." — John   M.    Coulter,  Professor   of   Botany,    University    of   Chicago. 

"In  spirit  and  aspiration,  in  motive  and  aim,  science  and  theology,  philos- 
ophy, religion,  and  art  are  one  with  mathematics ;  all  of  them  consciously 
or  unconsciously  aim  at  congenial  goods  that  shall  be  everlasting;  »  *  ♦ 
All  of  them  seek  to  vindicate  the  world  as  a  world  of  abiding  worth." — 
Cassius  J.    Keyser,    Professor   of  Mathematics,   Columbia  University. 

2.  History    and    literature.      I;very    good    teacher    uses    these    as    means    of   cul- 

ture   and    character. 

3.  Music   and   drawing.      These   are   also   means  of  culture  in   the  hands  of  the 

religious   teacher. 


28  THE  PLACE  OF  RELIGION  IN  EDUCATION 

4.  Vocational  subjects.  These  subjects  are  sometimes  dubbed  "materialistic," 
but  not  so  by  those  who  have  seen  them  as  taught  in  good  schools.  The 
social  service  aspect  of  a  life  work  dominates  much  of  the  vocational 
education.      Making  an  honest  living  is  part   of  living  a  religious   life. 

B.  Vitalizing    Present    High    School    Curriculum, 

The  greatest  possibility  for  religious  education  is  involved  in  this  prublem. 
First  the  High  School  must  offer  work  into  which  the  youth  may  throw 
his  whole  soul.  This  is  necessary  for  integrity  of  life.  The  science 
work  must  couple  up  with  life.  The  supreme  problems  of  life  must  be 
faced  and  studied, —  struggle  for  existenbe ;  survival  of  the  fittest;  selec- 
tion ^nd  reproduction ;  the  eternal  principles  of  right  and  character. 
_  Science  must  develop  the  fixed  disposition  to  try  to  adapt  the  self  to 
one's  total  environment.  This  will  always  include  the  religious  and 
divine  aspect.  Mathematics  must  be  practical  and  help  solve  vital  and 
social   problems.  ' 

Both  science  and  mathematics  will  be  vitalized  by  being  made  to  include  biog- 
raphies of  the  great  souls  who  gave  their  lives  to  these  problems.  They 
were   devout   men. 

History  must  include  the  life  and  contributions  of  the  Hebrews  as  well  as  the 
Greeks  and  Romans.  History  will  be  made  vital  and  religious  for  the 
high  school  age  when  made  to  explain  the  development  of  the  five 
historical  institutions:  (i)  The  home.  (2)  The  industries.  (3)  The 
church.  (4)  The  state.  (5)  The  school.  The  high  school  literature  may 
be  made  to  include  the  best  religious  literature  of  the  world.  Already 
schools   offer   the   Psalms,   Job,    etc.,    without   objection. 

Music  offers  a  distinct  opportunity  because  the  best  music  is  religious. 

So  with  architecture  and  painting. 

Study   of  civics  and  community  problems. 

C.  Elective  courses  in  the  Pible.     Gary  plan.     North   Dakota  plan. 

II.     Discipline    and    Government. 

D.  The    development    of    school    spirit    and    institutional    loyalty    thru    individual    and 

group    responsibility    for    the    good    name    of    the    school    and    community. 
>  Democratic    school    government. 

K.  Reformation  of  wrong-doers.  Study  of  Prodigal  Son.  The  development  of  the 
method  of  restoring  one's  self  to  unity  with  the  right  after  wrong  doing: 
I.  Repentance.  2.  Confession.  3.  Consecration  to  the  right  and  the 
good  of  the  school.  This  is  distinctively  a  religious  process.  If  the 
youth  does  not  learn  this  process  when  it  involves  human  beings,  how 
can  he  do  it  with  his  Heavenly   Father? 

F.  Philanthropic  -enterprises.  The  modern  high  school  is  condng  to  develop  many 
forms  of  social  service.  The  poor  and  needy  are  alwaj^s  with  a  school. 
Thanksgiving  and  Christmas  may  oflfer  occasions.  Sickness,  suffering, 
sorrow,  and  death  offer  occasions  for  delicate  and  religious  training.  Com- 
munity problems  may  be  discussed.  The  high  school  may  become  the 
social  and  civic  center  of  the  community,  and  when  the  principal  and 
teachers  are  religious  they  spread  not  only  religious  contagion  but  have 
opportunity   to   give   individual   religious   help   to  adolescent  boys   and   girls. 

Correlations  and  Coordinations  of  School  and  Home  in  the  High  School  Period 

This  is  the  age  in  which  the  finer  forms  of  personal  fellow.ship  between  parent 
and  child  are  developed  or  are  broken.    As  in  former  grades  the  experiences  of  th*' 
home  life  and  things  of  the  home  may  be  brought  into  the  school.     Homes  mo 
loan   or   contribute   objects   of  historical   interest.     Pictures   may   be   borrowetl. 
Music  machines  or  music  records.    Talented  parents  may  be  brought  into  school. 


THE  PLACE  OF  RELIGION  IN  EDUCATION  29 

School  problems  may  be  carried  into  the  home.  Project  work  on  the  part  of 
pupils  as  now  being  worked  out  especially  in  Massachusetts  will  bring  the  school 
and  the  home  together.  Pupils  should  be  encouraged  to  develop  the  habit  of 
entertaining  parents  and  home  people  with  the  interesting  and  important  events 
of  the  school. 

Correlations  and  Coordinations  of  Church  and  School  During 
the  High  School  Period 

This  is  a  distinct  challenge  to  the  modern  church.  This  is  the  period  in  which 
the  religious  life  in  its  church  form  normally  gets  its  setting.  Adolescent  boVs 
and  girls  either  break  away  from  the  parents  and  church  or  become  definitely 
identified  with  them.  If  they  break,  it  is  probable  that  nothing  but  some  personal 
shock  or  sorrow  or  emergency  will  induce  conscious  religious  efforts  again. 

It  is  of  supreme  importance  then  that  the  churches  make  a  new  and  especial 
appeal  to  the  adolescent  boy  and  girl.  The  church  must  support  and  encourage 
every  emotional  prompting  to  religious  thought  and  action  stimulated  in  either  the 
home  or  the  school.  This  can  be  done  only  by  the  church  people  becoming  intelli- 
gently familiar  with  what  the  high  school  boys  and  girls  are  doing.  Second,  the 
church  must  supplement  the  high  school  work  by  distinctly  religious  work.  For 
example,  the  school  is  giving  a  fine  course  to  girls  in  domestic  science  and  home 
making.  The  wise  church  is  offering  a  fine  course  in  "Motherhood"  or  the 
"Mothers  of  the  Bible"  or  "Women  of  the  Bible."  At  least  a  few  "lectures"  or 
"talks"  or  "socials"  can  be  made  to  couple  up  the  church  and  school  interests. 

Suppose  the  high  school  is  giving  a  course  in  economic  history  or  on  some 
phase  of  the  labor  problem  The  wise  Sunday  School  is  correlating  its  work  with 
the  high  school  work  by  a  course  on  the  labor  problem  as  presented  in  the  Book 
of  Exodus  or  "Moses  as  a  Labor  Leader." 

Religion  in  Art,  or  Art  in  Religion  are  suitable  topics  for  correlation  between 
church  and  school.  The  church  and  school  may  cooperate  in  joint  art  exhibits, 
joint  musical  programs,  joint  dramatic  events.  Churches  may  invite  high  school 
orchestras  or  clubs  or  library  societies  to  present  programs.  Churches  and  schools 
may  cooperate  in  philanthropic  enterprises  and  in  athletic  events. 

The  possibilities  of  correlation  are  limited  practically  only  by  the  kinds  of 
legitimate  activities  in  the  interests  of  adolescent  boys  and  girls.  If  the  boys  and 
girls  of  this  generation  are  to  be  good  citizens  and  socially  efficient  in  the  next, 
the  home,  school,  and  church  must  identify  their  common  interests. 

>^ 

CONCLUSION 

The  plan  herein  outlined  is  practical  and  immediately  possible.  It  proposes 
to  utilize  the  available  material  now  employed  in  the  schools.  It  makes  it  possible 
for  the  present  force  to  vitalize  their  teaching  by  the  religious  motive.  For  the 
first  phases  it  requires  no  new  legislation,  no  new  method  of  school  administra- 
tion. The  one  thing  it  requires  is  a  teaching  body  conscious  of  the  divine  dignity 
of  child  life.  This  is  already  present,  often  only  latent  no  doubt,  but  this  plan 
suggests  the  ways  and  means  of  making  the  religious  motive  operative  and 
effective. 

The  plan  is  psychologically  sound.  It  assumes  no  unknown  elements  or 
processes.  Fear,  respect,  affection,  play,  and  work  are  realities.  The  transforma- 
tion of  these  into  their  altruistic,  that  is  social  and  religious  forms  is  well  under- 
stood.   This  plan  demands  no  esoteric  or  special  privileges,  principles,  or  practices. 


30  THE  PLACE  OF  RELIGION  IN  EDUCATION 

The  plan  is  based  upon  the  nature  of  human  consciousness  and  the  laws  of  its 
development  as  now  known. 

This  plan  is  democratic,  even  in  the  high  and  ideal  sense  as  defined  by  Mazzini. 
It  means  the  progress  of  all.  It  requires  the  identification  of  all  interests.  It 
proposes  the  leadership  of  the  wisest  and  the  best.  The  plan  is  also  democratic 
in  proposing  a  plan  whereby  each  person  can  elect  and  freely  employ  any  special 
or  denominational  practice.  Indeed,  the  plan  contemplates  this  as  a  completion 
of  religious  education.  So  that  the  universal  and  unifying  aspect  of  religion  will 
be  developed  in  the  nation's  public  school  while  the  private,  personal,  and  denom- 
inational forms  will  be  developed  without  breaking  the  school  children  into 
groups. 

The  plan  is  religious.  It  is  based  primarily  upon  the  principle  that  religious 
development  consists  essentially  in  the  development  of  the  religious  impulses  into 
the  full  consciousness  of  the  personal  kinship  with  a  Heavenly  Father;  second, 
that  this  sense  of  kinship  will  give  to  life  integrity  and  whole-hearted  love  of  God 
and  service  of  man.  In  the  third  place  it  sets  up  as  the  end  of  education  and  life 
a  progressive  idealism  that  is  to  lead  to  perfect  adjustment  to  the  universe,  and 
thus  achieve  immortality. 

The  glory  of  such  a  plan  is  that  it  dignifies  and  glorifies  teaching,  so  that  the 
religious  teacher  is  inspired  and  guided  by  the  consciousness  that  he  is  co- 
operating with  his  Heavenly  Father  in  bringing  to  perfection  the  finest  fruits  of 
creation, — a  true,  beautiful,  and  good  human  life. 


THE  ESSENTIAL  PLACE  OF  RELIGION  IN  EDUCATION,  WITH  AN  OUTLINE 

OF  A  PLAN  FOE  INTRODUCING  RELIGIOUS  TRAINING  INTO 

THE    PUBLIC    SCHOOLS 

Laura  H.  Wild,  Professor  of  Biblical  History  and  Literature,  Lake  Erie  Colk-gt, 

Author,  Geographic  Influences  in  Old  Testament  Masteri>ieces, 

Painesville,  Ohio 

"  An  eager  interest  is  stirring  among  thoughtful  people  today  concerning 
the  religious  education  of  our  youth.  They  seem  to  discern  certain  unde- 
sirable results  of  our  present  educational  policy.  Boys  and  girls  are  taking 
their  places  as  citizens  with  an  apparently  increasing  indifference  towards  the 
established  forms  of  religious  expression;  an  increasing  dislike  of  restraint  seems 
to  prevail  among  them,  partly  due,  perhaps,  to  lack  of  the  habit  of  reverence; 
unquestionably  there  is  an  increasing  and  quite  shocking  ignorance  of  the 
Bible.  Some  attribute  these  evils  to  the  elimination  of  religious  instruction  from 
our  schools.  An  attempt  to  analyze  the  situation  reveals  much  confusior 
regarding  the  meaning  of  the  terms  religion  and  religious  education. 

A  Brief  Historical  Survey  of  Religion  in  Education 

The  coupling  together  of  the  two  ideas,  religion  and  education,  is  no  nov.' 
thought;  religious  instruction  in  our  schools  is  not  a  recent  invention.  The 
student  of  history  knows  that  early  peoples  regarded  religion  as  a  part  of 
nationa;l  life  and  therefore  an  essential  in  education.  It  would  have  been 
inconceivable   to   an   Egyptian,    a   Babylonian,    a    Greek,    or   a    Roman,   to    sevef 

•rolio-ir»r>      ciifTiQT'     fvrim      nQfinnijl      ofFciira     nv     frnm      tVlP     tmininp-     nf     thfi     VOlinsr.  Tht 


THE  PLACE  OF  RELIGION  IN  EDUCATION  3 1 

• 
priests  were  the  teachers  in  Egypt  and  Babylonia,  and  the  effectiveness  of 
the  government  was  due  to  their  educational  system.  In  early  Hebrew  history 
the  prophet  was  the  national  teacher.  Later  when  regular  schools  were 
established  famous  rabbis  instructed  the  youth  of  the  land.  Among  the  early 
Greeks  and  Romans  priest  and  seer  guarded  the  secrets  of  national  welfare 
and  education  involved  religious  instruction.  In  later  Greek  history  we  find 
in  the  greatest  teachers,  Socrates  and  Plato,  religious  teachers.  Aristotle 
upheld,  from  what  would  be  called  the  modern  psychological  standpoint,  the  use 
of  sacred  songs  in  school,  praising  their  solemnizing  effect  upon  emotional 
boys.^  In  Roman  days  Quintilian,  the  model  schoolmaster,  urged  young  men 
to  exercise  themselves  in  religious  subjects.^ 

When  Christianity  became  the  dominant  factor  in  Europe,  education  passed 
completely  into  the  hands  of  the  church,  for  with  the  fall  of  the  Roman  Empire 
and  the  rise  of  the  Roman  Church  the  tradition  that  the  priests  were  the  profes- 
sional pedagogs  was  revived.  Charlemagne,  wishing  to  do  something  effective 
for  the  welfare  of  the  people,  called  the  monk  Alcuin  to  become  what  would 
be  considered  today  National  Commissioner  of  Education.  Village  schools  were 
then  started,  taught  by  priests.  During  the  Renaissance  university  teachers 
were  given  privileges  which  the  clergy  enjoyed.  With  the  Protestant  Reformation 
the  responsibility  for  education  carried  by  the  Roman  Church  for  a  thousand 
years  was  assumed  by  various  sects.  Luther,  however,  insisted  strenuously 
upon  public  education.  He  wanted  all  the  people  to  be  taught  to  read  the 
Bible  for  themselves.  Doubtless  he  had  no  conception  that  ultimately  his  -move 
for  common  schools  would  mean  the  divorce  of  religion  and  education.  Yet 
the  question  we  have  to  settle  today  is  whether  that  very  divorce  is  not  an 
unnatural  procedure.  It  seems  unlikely  that  we  shall  ever  again  place  all 
of  education  under  ecclesiastical  jurisdiction,  for  the  question  of  the  relation  of 
education  and  religion  is  not  identical  with  the  question  of  the  relation  of 
education  and  the  church.  If  it  is  conceded  that  to  a  well-rounded  education 
some  religious  instruction  is  an  essential,  it  may  be  the  duty  of  the  public 
schools  to  introduce  it,  but  entirely  apart  from  ecclesiastical  authority.  This 
is  a  modern  view.  For  centuries  the  church  was  behind  every  great  effort 
for  the  instruction  of  youth.  Our  own  oldest  colleges  were  founded  with  the 
definite  object  of  training  young  men  for  the  ministry.  The  high  educational 
standards  of  our  early  colonial  history  were  the  direct  result  of  religious  fos- 
tering. The  modern  idea  of  primary  schools,  for  poor  as  well  as  rich,  started 
in  England  in  1780  with  Robert  Raikes'  "ragged  schools,"  the  beginning  of  the 
Sunday  School  movement.  We  sometimes  forget  thj\t  only  in  comparatively- 
recent  years  have  religion  and  education  been  separated. 

With  the  increase  of  sects  and  the  break  between  church  and  state,  however,, 
the  state  gradually  assumed  responsibility  for  education,  in  the  United  States 
even  insisting  that  there  be  no  favored  classes  in  education  and  that  neither 
poverty  ^or  church  affiliations  stand  in  its  way.  Originally  this  public  educa- 
tion included  religious  teaching  and  to  this  no  objection  arose  until  about  1840. 
In  England  similar  objection  to  sectarian  instruction  came  in  1870  when  the 
"School  Board"  system  was  inaugurated,  but  even  now  most  of  the  School  Board 
schools  teach  the  Bible.  In  France  a  law  was  passed  in  1882  secularizing  the 
schools  and  eliminating  the  Bible,  but  one  day  in  the  week  children  may  be 
sent  to  denominational  institutions  for  religious  instruction.      In  Germany,   on 

*  Aristotle's  Works,   Pol.  viii,   5,   1339,   1345. 

2  Quintilian's   Institutes.   Bk.   xii.   ch.    ii.   21.   27.    28. 


32  THE  PLACE  OP  RELIGION  IN  EDUCATION 

• 

the  other  hand,  there  is  the  Prussian  decree  of  1872  enforcing  religious  in- 
struction, and  a  similar  regulation  is  in  Saxony.  The  entire  history  of  the 
world  gives  an  overwhelming  balance  to  the  opinion  that  religion  and  education 
belong  together.  It  may  be.  however,  that  in  the  progress,  of  civilization  and 
enlightenment  we  have  now  arrived  at  the  place  where  we  can  see  distinctions 
more  clearly.  It  will  be  well  for  us,  therefore,  to  investigate  the  grounds  of 
objection  to  including  religious  teaching  in  our  schools. 

Grounds  for  Objection  to  Offering  Religions  Instrnction  in  the  Pnblic  Scliools 

Our  state  constitutions  generally  debar  sectarian  instruction  from  the  public 
school.  Some  provide  also  that  no  person  be  compelled  to  attend  a  place  of 
worship.  To  be  fair  to  persons  of  different  denominational  beliefs,  or  of  none 
whatever,  we  must  forbid  any  particular  sect  the  right  of  way  in  our  public 
schools.  The  fundamental  objection  is  fear  of  sectarian  propaganda,  but  in 
some  states  the  law  concerns  itself  with  a  two-fold  prohibition,  against  sectarian 
instruction,  and  against  compulsory  worship.  Just  here  arises  one  of  the  dif- 
ficult tangles  in  the  argument.  Most  thoughtful  people  would  grant  that 
religion  could  be  entirely  separated  from  sectarianism  but  there  are  those  who 
hold  that  worship,  which  is  the  expression  of  the  religious  feeling,  is  dependent 
upon  certain  forms.  They  claim  that  churches  have  monopolized  these  modes 
of  expression  and  that  to  have  any  worship  whatever  in  the  schools  means  the 
adoption  of  a  form  peculiar  to  some  sect  and  consequent  propagation  of  sec- 
tarian ideas. 

This  argument  was  used  in  the  Illinois  case  in  1910,  one  of  the  last  to  come 
up  before  our  courts.^  The  Roman  Catholic  constituents  of  a  certain  district 
protested  against  religious  exercises  in  the  public  schools.  The  court  decided 
that  the  exercises  were  conducted  according  to  Protestant  forms  of  worship 
and  that  compulsory  sectarian  worship  is  illegal,  that  "the  free  enjoyment  of 
religious  worship  includes  freedom  not  to  worship."  This  is  as  far  as  the 
argument  can  possibly  be  taken.  To  some  it  would  seem  that  it  would  be 
quite  parallel  to  say  that  the  free  enjoyment  of  education  includes  the  freedom 
not  to  be  educated  at  all.  But  evidently  these  judges  regarded  worship  net 
as  a  necessity  but  as  a  pastime,  like  swimming  for  example;  with  that  under- 
standing, every  one  would  agree  that  the  free  enjoyment  of  a  good  swim  includes 
the  freedom  not  to  swim.  *The  justness  of  the  decision  depends  upon  whether 
worship  is  an  essential  in  religious  education,  and,  more  fundamentally,  whether 
religious  education  is  necessary  to  any  well-rounded  educational  scheme.  If 
some  form  of  worship  differing  entirely  from  that  of  every  individual  sect 
were  devised,  the  argument  against  the  sectarianism  of  worship  would  be 
overthrown. 

In  opposition  to  this  decision  in  Illinois  we  have  the  decree  of  the  Wisconsin 
court  of  1890.    It  is  as  follows: 

The  term  sectarian  instruction  in  the  constitution  manifestly  refers  exclusively  to 
instruction  in  religious  doctrines  which  are  believed  in  by  some  religious  sects  and  rejected  by 
others.  Hence,  to  teach  the  existence  of  a  Supreme  Being  of  infinite  wisdom,  power,  and 
goodness  and  that  it  is  the  highest  dutuy  of  all  men  to  adore,  obey,  and  love  Him,  is  not 
sectarian,  because  all  religious  sects  so  believe  and  teach.  The  instruction  becomes  sectarian 
when  it  goes  further  and  inculcates  doctrines  or  dogmas  concerning  which  the  religious  sects 
are  in  conflict.  This  we  understand  to  be  the  meaning  of  the  constitutional  prohibition. 
Furthermore  there  is  much  in  the  Bible  which  cannot  be  characterized  as  sectarian.  There 
can  be  no  valid  objection  to  the  use  of  such  matter  in  the  secular  instruction  of  pupils. 
Much    of"  it    has    great    historical    and    literary    value    which    may    be    thus    utilized    without 


The   decision  of  the   Louisiana   Supreme   Court   in  the   Caddo   Parish  case,    lois,   is   the   last. 


THE  PLACE  OF  RELIGION  IN  EDUCATION 


33 


/ 


violating  the  constitutional  prohibition.  It  may  also  be  used  to  inculcate  good  morals — 
that  is,  our  duties  to  each  other — which  may  and  ought  to  be  inculcated  by  the  district 
schools.  No  more  complete  code  of  morals  exists  than  is  contained  in  the  New  Testament 
which  affirms  and  emphasizes  the  moral  obligations  laid  down  in  the  Ten  Commandments. 
Concerning   the   fundamental    principles   of   moral    ethics,    the    religious    sects    do    not    disagree. 

In  rendering  this  decision  the  judges  evidently  felt  that  whatever  is  common 
ground  among  all  sects  is  not  sectarian,  but  belongs  to  persons  of  any  or 
of  no  denomination,  that  such  generally  accepted  religious  and  mora,!  teaching 
is  essential  to  a  well-rounded  education,  and  that  the  Bible,  both  the  Old  and 
the  New  Testament,  contains  such  valuable  religious  and  moral  teaching  that 
it  should  be  used  as  a  text-book. 

Kentucky  decided  in  1905  that  prayer  and  reading  the  Bible  without  com- 
ment is  not  sectarian  instruction.  Such  reading  is  generally  permitted  thruout 
the  country.  In  Massachusetts,  Pennsylvania  and  the  District  of  Columbia  it 
is  required.  Michigan,  while  deciding  to  allow  this,  handed  down  a  minority 
dissenting  opinion  declaring  that  religious  instruction  "belongs  to  the  home, 
the  Sunday  School,  the  mission,  and  the  church." 

In  reviewing  these  decisions  of  our  law  courts  it  would  seem  that  the  dis- 
cussion lies  along  five  lines.  First,  Is  religious  education  an  essential  part  of 
education  as  a  whole?  Second,  If  this  is  the  case,  can  it  be  divorced  from  sec- 
tarian teaching?  Third,  Is  the  expression  of  religious  feeling  in  worship  a 
necessary  part  of  religious  instruction  tind  can  the  forms  of  worship  be  divorced 
from  sectarianism?  Fourth,  Is  the  Bible  essential  as  the  text-book  of  religious 
and  moral  precepts?  And  fifth,  If  religious  instruction  is  not  within  the  province 
of  the  public  school  but  belongs  to  the  home  and  the  church,  where  is  such 
instruction  to  come  from  for  the  children  whose  homes  are  neglectful  and  who 
have   no   church   affiliations? 

But  before  beginning  our  examination  of  these  issues  we  should  review 
several  recent  sporadic  attempts  in  this  country  and  elsewhere  to  bring  religious 
instruction  more  definitely  into  our  schools. 

Recent  Tentative  Plans 

1.  North  Dakota  Plan:  High  school  credits  granted  for  out-of-school  study 
of  the  Bible  as  literature. 

2.  Lakewood    (Ohio)    Plan:      An   elective   in   biblical   literature   and   history;/^ 
for  high  school  juniors  and  seniors,  as  part  of  the  regular  curriculum. 

/  3.  Colorado  Plan:  High  school  and  grammar  school  credits  granted  for  out- 
of-school  Bible  study. 

i/4.  Gary  (Ind.)  Plan:  Credited  study  of  the  Bible  in  churches  and  synagogues 
in  school  hours,  supplemented  by  non-sectarian  addresses  in  the  schools  by  pastors 
of  all  faiths. 

5.  New  York  City  Plan:  Religious  teaching  without  charge  out  of  school 
hours,  in  school  buildings.  Regular  school  teachers  to  instruct  pupils  of  their 
own  faiths,  thus  supplementing  required  Bible  readings. 

6.  Pennsylvania  Plan:  A  state  law  requires  the  daily  reading  of  not  less 
than  ten  verses  of  the  Bible  in  all  public  schools. 

7.  Pittsburgh  Plan:  Bible  readings  selected  according  to  principles  of 
child    psychology,    treating    one    topic    each    week. 

8.  Australian  Plan:  Bible  readings  in  schools,  with  non-sectarian  explana- 
tion, the  selections  sanctioned  by  popular  vote,  pastors  supplementing  the  teach- 
ing during  one  period  of  the  day. 


34  THE  PLACE  OF  RELIGION  IN  EDUCATION 

9.  Saskatchewan  Plan:  Use  of  hymns,  prayers,  and  Bible  readings,  selected 
by  a  union  denominational  committee. 

10.  Ontario  Plan:  A  law  proposed  in  1914  providing  for  high  schools  an 
optional  entrance  examination  upon  the  Bible,  alternating  with  one  in  supple- 
mentary English  literature,  the  examiner  to  be  appointed  by  the  Minister  of 
Education  but  the  questions  to  be  sanctioned  by  a  joint  denominational  committee 
and  to  be  sufficient  in  number  to  permit  the  student  to  confine  himself  to  the 
Old  Testament.^ 

It  is  clear  that  the  minds  of  the  people  are  not  at  rest  concerning  the 
present  policy  of  ignoring  the  religious  side  of  education  in  our  public  schools. 
And  it  is  equally  evident  that  such  omission  in  the  general  scheme  of  a  nation's 
education  is  wholly  modern.  These  two  facts  invite  further  inquiry  into  the 
real  meaning  of  religion.  But  first  let  us  consider  reasons  behind  these  ten- 
tative efforts  toward  bringing  back  religious  teaching  into  public  education. 

Grounds  for  Bringing  Back  Religions  Instruction  into  the  Public  Schools 

To   those    who    think   they   have    reasonable    grounds    for    objecting    to    re- 
ligious training  in  the  public  schools  others  reply  that  there  are  equally  strong 
reasons  against  its  omission.     They  say  that  the  few  who  object  to  their  children 
^    receiving  a  certain  type  of  religious  instruction  should  not  debar  the  many  from 
\  religious    training    altogether./    If    it   is    granted    that    some    sort    of    religious 
j  instruction    is    an    essential,    objection    to    such    instruction    in    public    schools 
/  is  like  objecting  to  having  children  taught  to  read  because  some  persons  prefer 
/     the   Aldine   method    and    some   the   Ward   method    and    some    perhaps    the    old- 
fashioned  method  in  use  fifty  years  ago.      All  agree,  however,  that  it  is  neces- 
sary for  a  child  to  learn  to  read,  whatever  the  method,  and  that  any  method 
is  better  than  none.  (  Advocates  of  religious  instruction  say  that  it  is  also   a 
necessary   part   of   a   child's   training   to   learn    spiritual   fundamentals,    for    we 
live  in  a  world  of  spirit  as  much  as  in  a  world  of  matter,  and  the  basic  principles 
'    of  religion  are  the  basic  principles  of  life  and  character.      Many  people  today 
regard  religion  and  life  as  inseparable,  and  the  lack  of  some  sort  of  religious 
^    feeling  as  the  sure  sign  of  deficiency  in  character.      These  critics  are  not  een- 
\  timentalists  but  scientists.^  In  their  study  of  child  life  we  find  the  term  "unstables" 
applied  to  defective  children  whose  mental  development  will  never  reach  beyond 
that  of  twelve  years.      Such   children  are   dangerous   to   community   life.      But 
there    is    a    vast  difference  between  such  mentally  defective   children  and    the 
deaf  or  blind  who,  because  of  physical  handicap,  are  cut  off  from  ideas  which 
their  minds  are  perfectly  capable  of  receiving,  and  who  are  thus  hindered  from 
the  development  which  comes  from  the  assimilation  of  ideas.     Brains  are  there, 
but  ideas  and  the  means  of  expression  have  not  penetrated.    ,  A  scientific  view 
of  society  reveals  many  moral*as  well  as  mental  "unstables". ;  Moral  unstabilit.y 
is   due   partly  to   mental   deficiency,   but   a   large   proportion   is   unquestionably 
traceable  to  the  lack  of  right  ideas  concerning  reverence  for  the  Creator,  respect 
for   parents,   regard   for   the   sacredness   of   life,   and   the   necessity   of   exerting 
oneself  to  lay  hold  of  influences  which  build  up  character  rather  than  tear  it 
down.     No  society  can  be  stable  without  such  a  solid  foundation  in  the  character 
of  its   youth.    ■  If   our   young   people   are   taking   their   places   as    citizens   with 
vague  conceptions  and  lax  principles  concerning  these  elementary  truths,  is   it 
not  perfectly   legitimate   for   the   school    to    undertake    what    the,  church    has 

4  See  the  Twentieth  Century  Quarterly,  Sept.  1914,  and  Religious  Education,  Aug.  1914. 
The  Ontario  law  has  not  yet  been  passed. 


\ 


THE  PLACE  OF  RELIGION  IN  EDUCATION  ^ 


failed  to  do  in  sufficient  measure?  Are  the  majority  to  be  allowed  to  suffer  be- 
cause of  the  few?  For  it  remains  a  fact  which  we  must  face  that  of  our 
22,000,000  school  children  not  more  than  two-thirds  are  receiving  religious  in- 
struction of  any  sort  in  any  church  school,  Protestant,  Catholic,  or  Jewish. 

It  may  be  answered  that  we  endeavor  to  attend  to  these  matters  by  em- 
ploying teachers  of  such  high  moral  character  that  they  are  object  lessons  to 
the  pupils  and  encourage  high  standards  of  conduct.  But  this  seems  scarcely 
enough.  A  good  farmer  does  not  sow  seed,  however  choice,  without  preparing 
the  ground.  The  fact  that  we  avoid  the  direct  approach,  which  we  use  towards 
other  subjects  of  importance,  throws  a  cloud  of  suspicion  upon  our  sincerity. 
Moreover,  results  seem  unsatisfactory.  This  indirect  method  seems  to  need 
supplementing  by  a  more  open  and  direct  attack,  unmistakable  to  the  dullest 
mind. 

Assuming,  then,  that  our  children  start  with  normal  brains  and  normal 
moral  inheritance,  even  so  they  remain  deaf  and  blind  to  their  great  spiritual- 
inheritance  if  the  first  primer  of  spiritual  understanding  has  not  been  put  into 
their  hands,  a  primer  so  simple  and  definite  that  they  may  know  that  the 
world  of  spiritual  realities  is  being  entered.  This  is  the  argument  of  the 
advocates.  It  rests  entirely  upon  the  hypothesis  that  the  fundamentals  of 
religious  training  are  essential  to  education.  Let  us  examine  this  hypothesis 
and  see  whether  a  reasonable  view  of  religion  involves  the  whole  or  living  in 
the  most  practical  sense. 

An  Examination  into  the  Real  Meaning  of  Iteligion 

The  candid  student  of  history  cannot  fail  to  perceive  that  the  conception 
of  religion  and  its  relation  to  life  has  appreciably  changed  within  the  last 
hundred  years.  During  the  apostolic  era  it  seemed  so  impossible  to  swing  the 
secular  power  into  line  with  Christian  principles  that  naturally  the  early  Chris- 
tians thought  of  the  kingdom  of  God  as  a  blissful  state  after  death.  This 
life  was  looked  upon  only  as  a  discipline  for  the  next,  without  particular  en- 
joyment in  itself  except  the  rather  stoical  pleasure  of  resisting  the  world  for 
the  sole  reward  of  a  future  spiritual  good.  This  idea  was  carried  still  further 
in  the  Middle  Ages.  Not  a  heaven  on  earth  but  a  heaven  in  the  skies  was  the 
objective  of  all  Christian  endeavor.  Most  saintly  members  of  the  church  had  no 
other  thought  of  the  meaning  of  a  redeemed  society.  But  this  was  unques- 
tionably not  the  Old  Testament  idea.  The  great  Hebrew  prophets  never  separated 
national  and  religious  loyalties.  To  be  religious  meant  to  be  devoted  to  the 
best  welfare  of  the  nation,  to  be  patriotic  meant  to  be  religious.  The  prophets 
indignantly  protested  against  lax  morals  and  low  standards  of  right  and  wrong 
in  the  community  because  Jehovah  could  not  approve  of  such  a  state  of  society 
on  earth.  Telling  epithets  were  hurled  ai?ainst  real  estate  sharks,  merchants  who 
used  false  weights,  greedy  employers  who  crushed  out  the  life  of  women  and 
children,  and  political  bosses  who  lay  awake  nights  plotting  their  schemes. 
The  picture  of  the  ideal  future  was  of  a  nation  on  earth  where  swords  would 
be  beaten  into  plowshares  and  spears  into  pruning  hooks  and  each- man  would 
sit  under  his  own  vine  and  fig  tree.  No  more  modern  message  could  be  con- 
ceived than  that  of  the  prophetic  vision  of  a  regenerated  society  on  earth. 
Jesus  returned  to  the  vision  of  the  prophets  and  built  upon  it  his  idea  of  a 
kingdom  of  brotherly  love.  When  he  picked  out  from  the  ancient  Hebrew  laws 
those  which  he  considered  greatest,  to  love  God"  with  all  one's  heart  and  soul 
and  strength  and  mind  and  to  love  one's  neighbor  as  oneself,  it  was  to  re-em- 


36  THE  PLACE  OF  RELIGION  IN  EDUCATION 

phasize  by  the  parable  of  the  Good  Samaritan  the  idea  of  a /better  state  of 
society  to  begin  here  and  now.  In  its  new  conception  of  life  the  world  is 
today  returning  to  the  prophetic  vision  of  a  regenerated  society  to  begin  on 
earth.  "Otherworldliness"  does  not  now  appeal  to  us  as  the  true  type  of 
religion  so  much  as  a  brotherly  love  finding  expression  in  practical  ways  on 
earth.  The  love  of  God  which  seeks  personal  salvation  apart  from  social 
regeneration  is  relegated  to  a  past  era.  Those  holding  to  such  a  conception 
do  not  represent  the  modern  trend. 

Now  the  moment  religion  is  looked  upon  as  a  matter  pertaining  to  the 
whole  of  life,  to  buying  and  selling,  to  hiring  labor  and  working  for  our  daily 
bread,  to  looking  out  for  our  neighbor's  interests  as  well  as  our  own,  that 
moment  we  have  tied  it  up  with  true  patriotism  and  citizenship.  Religion  need 
not  stop  with  these  mundane  affairs,  but  if  it  begins  there  we  cannot  very 
well  separate  education  for  good  citizenship  from  religious  principles.  And 
the  very  pertinent  question  arises,  if  some  people  still  cling  to  a  partial  idea 
of  what  religion  really  means,  an  idea  which  may  have  fitted  another  era  but 
does  not  fit  into  present  day  progress,  are  we  to  allow  our  educational  system 
to  be  thrown  out  of  gear  by  a  misunderstanding  of  terms?  ^ 

f  Scholars  tell  us  that  no  normal  person  is  without  the  religious  instinct,  that 
even  the  primitive  races  reveal  it,  crudely  but  unmistakably.  This  hunger  for 
spiritual  satisfaction,  for  some  close  relation  of  our  human  spirits  to  the 
Great  Spirit  above  us,  around  us,  within  us,  seems  as  natural  an  instinct  as 
hunger  for  food.  iVTen  have  come  by  slow  and  painful  processes  to  know  the  value 
of  food  materials;  now  we  place  in  the  hands  of  our  children  the  accumulated 
intelligence  of  the  ages.  Shall  we  debar  them  from  the  first  principles  of 
religious  intelligence?  By  first  principles  we  do  not  mean  ideas  emerging 
first  historically,  for  in  looking  back  to  earliest  history  we  find  the  crudest 
conceptions  concerning  the  great  Invisible  Power  to  which  mankind  is  rela'ted. 
Those  conceptions  crystallized  finally  into  doctrines  concerning  the  Deity  and 
his  demands.  Religion  was  long  animated  by  the  spirit  of  fear  lest  dire  punish- 
ment follow  disobedience.  But  in  later  generations  fear  has  been  displaced  by 
love,  because  man's  experience  has  taught  him  that  his  greatest  possible  good 
has  come  thru  harmonious  adjustment  of  his  own  soul  to  the  Power  which  he 
recognizes  outside  himself.  Consequently  rebellion  against  spiritual  law  is 
suicidal  and  man  brings  punishment  upon  himself  if  he  does  not  respond  to 
spiritual  demands.  We  have  therefore  such  modern  definitions  as  Kant's 
famous  one:  "Religion  is  the  recognition  of  the  moral  laws  as  the  commands 
of  God";  and  William  James':  "In  broadest  and  most  general  terms  possible, 
one  might  say  that  religious  life  consists  in  the  belief  that  there  is  an  unseen 
order,  and  that  our  supreme  good  lies  in  harmoniously  adjusting  ourselves 
thereto" ;°  or  in  Borden  P.  Bowne's  words:  "True  religion  is  nothing  but  religious 
living  in  the  love  of  man  and  God";"  or  as  Bishop.  Spalding  puts  it: 

Religion  is  necessary  not  because  it  is  useful  or  consoling,  but  because  it  is  involved 
in  the  nature  of  man  and  in  the  nature  of  things.  It  is  more  than  a  doctrine  and  a  cult — 
it  is  life,  life  manifesting  itself  not  in  worship  alone,  but  in  science,  art,  morality,  and 
civilization   also. It   is   deep   as   God   and   wide   as   the    sphere    of   human   activity.'' 

But  of  all  definitions  ever  given  perhaps  that  of  the  Hebrew  prophet  Micah 
is  the  best:   "He  hath  showed  thee,  O  man,  what  is  good;    and  what  doth  the 


oWilliam  James:     Varieties  of   Religious  "Experience. 

^  Borden    P.    Bowne :     The    Essence   of    Religion. 

'^  J.    ly.    Spalding,    Bishop    of    Peoria :    Religion,    Agnosticism    and    Education. 


THE  PLACE  OF  RELIGION  IN  EDUCATION  37 

Lord  require  of  thee,  but  to  do  justly,  and  to  love  kindness,  and  to  walk  humbly 
with  thy  God?"  Micah's  definition  has  been  called  "the  Magna  Charta  of 
spiritual  religion."  It  might  also  be  named  the  Magna  Charta  of  good  citizenship. 
Whatever  individual  conceptions  we  may  have  of  God — and  each  person  neces- 
sarily conceives  of  God  in  his  own  way — it  is  the  universal  judgment  that  there 
is  a  divine  life  in  the  world  and  most  people  would  agree  that  "no  man  has 
really  learned  to  live  until  he  has  his  life  filled  with  enthusiasms  to  work  to- 
gether with  the  Working  Spirit  of  the  universe  toward  the  attainment  of  the 
ultimate  ends." 

In  a  recent  illuminating  discussion  of  the  nature  of  religion  we  are  told 
that  "religion  is  the  Mother  of  the  Arts"*";  that  all  creative  energy  is  due  to 
religious  inspiration,  and  that  any  art  cut  off  from  vital  connection  with  the 
source  of  inspiration  decreases  in  creative  power.  Religion  is  moreover  an 
attempt  to  realize  immediately  some  ideal  which  it  takes  art  a  long  time  to 
attain.  For  example,  our  desire  for  human  brotherhood  is  an  idea  even  today 
far  from  attainment.  "Men  have  to  be  made  brothers."  But  religion  conceives 
of  the  end  as  already  realized,  for  "in  religion  men  are  already  brothers  and 
experience  their  brotherhood  in  the  moment  of  common  worship."  If  this  is 
true,  that  religion  is  the  mother  of  our  arts,  of  all  great  achievements  of  genius, 
of  all  advanced  movements  towards  social  regeneration,  if  religion  is  indeed 
"anticipated  attainment,"  cherishing  in  her  bosom  the  creative  ideas  which 
lead  the  world  onward,  what  are  we  doing  to  future  generations  and  the 
civiligation  we  are  helping  to  make  if  we  eliminate  from  the  consciousness  of 
our  youth  any  definite  dependence  upon  religion  or  recognition  of  its  obligations? 
Must  we  not  agree  with  the  child  psychologist  that,  given  a  religious  nature,  to 
cultivate  or  neglect  it  is  not  an  educational  option? 

But  some  may  say  this  sounds  too  simple,  that  they  supposed  religion  was 
a  more  elaborate  affair,  dealing  with  creeds,  churches,  and  ceremonies.  A  clear 
distinction  must  be  made  here.  Creeds  and  ceremonies  have  to  do'  with  eccle- 
siasticism,  not  with .  religion  per  se.  Creeds  are  a  development  of  theology; 
dogma  is  an  outgrowth  of  religion,  not  religion  itself.  Forms  of  worship  developed 
into  rites  and  ceremonies  are  ecclesiastical  means  of  fostering  the  religious 
spirit.  No  set  form  is  essential  to  religion  itself.  Ecclesiasticism,  including 
creeds  and  rites,  may  be  necessary  to  the  intensive  culture  of  spiritual  life, 
but  for  a  groundwork  such  complexities  are  unnecessary.  The  simplest  kind 
of  belief,  as  embodied  in  the  above  definitions  of  religion,  could  hardly  he  re-, 
garded  as  a  creed.  Obviously  theology,  the  science  of  creeds,  has  no  placei 
in  our  public  schools.  ' 

Another  fact  to  be  kept  clearly  in  mind  is  that  sectarianism  is  not  religion. 
Loyalty  to  a  sect  is  not  by  any  means  the  same  thing  as  loyalty  to  God.  Dif- 
ferent sects  may  be  necessary  for  the  most  effective  propagation  of  certain 
useful  ideas  about  religion,  and  while  sectarianism  may  contain  religion,  it  is 
not  itself  religion.  Sectarian  enthusiasm  is  by  no  means  the  same  as  religious 
fervor. 

A  third  erroneous  idea  concerning  religion  is  that  it  is  a  feeling  to  be 
induced  by  certain  processes  applied  from  without;  not  a  natural  unfolding  of 
life  belonging  rightfully  to  everyone,  but  a  state  of  mind  some  people  choose 
to  enjoy  and  others  are  free  to  let  alone,  as  if  religion  were  something  one 
may  put  on  like  a  suit  of  clothes.  Religion  may  more  truly  be  likened  to  the 
atmosphere    we    breathe.        We    must    breathe    or    die,    but    we    may    choose    to 


^  W.    E.   Hocking :     The   Meaning  of   God   in   Human    Experience. 


38 


THE  PLACE  OP  RELIGION  IN  EDUCATION 


breathe  air  that  is  invigorating  or  debilitating.  An  irreligious  person  breathes 
air  spiritually  impure;  a  religious  person  takes  into  his  system  pure,  wholesome 
invigorating  air.  We  are  nowadays  enjoined  to  sleep  with  open  windows. 
Religious  education  means  simply  to  open  the  windows  of  our  souls  to  God's 
pure  air.  We  have  open-air  rooms  for  anemic  children  who  thus  win  physical 
health.  Professor  Eucken's  phrase,  "winning  a  soul  for  life,"  signifies  much 
the  same  thing  for  our  spiritual  selves.  Moreover  children  do  not  of  them- 
selves know  how  to  keep  in  good  sanitary  condition.  Why,  then,  should  we 
not  see  to  it  that  they  are  taught  also  to  keep  their  spirits  in  wholesome  con- 
dition?- For  the  physical  welfare  of  the  child  we  prescribe  a  few  moments  of 
gymnastics,  when  all  in  the  schoolroom  engage  in  exercises  for  deep  breathing 
and  relaxation.  Why  should  we  not  have  a  few  moments  for  deep  spiritual 
breathing  and  resting  our  human  energies  upon  the  divine?  We  also  teach 
our  children  hygiene,  believing  that  he  who  knows  the  reasons  for  healthful 
practices  will  later  be  more  likely  to  keep  his  own  person,  his  home,  and  his 
office  in  wholesome  condition.  Why  should  not  a  child  be  taught  that  the 
religious  attitude  towards  life  needs  cultivation?  Pestalozzi  and  Froebel  em- 
phasized this  truth  and  would  agree  with  the  modern  assertion  that  "funda- 
mentally religion  is  a  spiritual  comradeship,  the  sharing  of  life  between  the  spirit 
of  a  child,  the  spirit  of  man,  and  the  spirit  that  pervades  the  universe."  If 
these  definitions  of  religion  are  true,  how  can  we  legitimately  v/ithhold  religious 
training  from  our  children?  Churches  are  providing  it  to  a  certain  extent,  but 
we  must  remember  the  great  number  not  availing  themselve|  of  such  privileges. 

Iteligioiis  Instruction  in  Public  Schools  Should  Be  Confined  to  Fundamentals 

It  is  quite  apparent,  however,  that  religious  instruction  in  our  public  schools 
must  be  confined  to  fundamentals.  As  we  study  the  history  of  religious  ex- 
pression we  find  that  after  the  first  simple  utterances  of  faith  are  passed  men 
become  involved  in  more  complex  declarations.  This  is  the  realm  of  theology 
with  its  many  phases  of  belief.  In  a  school  for  all  the  people  denominational 
prejudices  arising  from  varied  beliefs  is  obviously  out  of  place.  These  differences 
involve  not  only  different  doctrines  but  also  different  tastes  concerning  forms 
of  worship.  Some  enjoy  a  liturgical  service,  others  a  prayer-meeting.  This 
belongs  to  the  more  specific  and  intensive  religious  culture  and  should  be  left 
to  the  churches.  They  are  the  nurseries  for  the  development  of  special  varia- 
tions in  religious  flora.  It  is  only  the  tested  seed  of  the  common  varieties  of 
^religious  belief  and  expression  with  which  the  public  schools  should  deal.  To 
go  further  would  be  to  assume  too  elaborate  and  difficult  a  task,  involving 
complications  so  great  as  to  defeat  its  very  purpose.  This  does  not  mean 
that  the  child  shall  not  receive  specialized  spiritual  culture  during  his  school 
years.  These  impressionable  years  are  the  very  time  for  it.  Wide-awake 
churches  accept  this  responsibility.  But  that  part  of  religious  instruction  which 
the  public  schools  should- undertake  falls  distinctly  within  the  limits  of  funda- 
mentals. If  the  child's  attention  can  be  held  upon  these  until  he  cannot  forget 
them  something  will  be  done  for  our  forthcoming  citizens  which  is  not  now 
done  with  universal  success.      Can  we  then  determine  these  fundamentals? 

An  Endeavor  to   J)eterniine   the   Fundamentals   of   Religious   Education 

There  are  two  scientific  ways  of  getting  at  fundamentals,  of  finding  the  primary 
characteristics  in  a  species.  We  may  collect  as  many  specimens  of  the  form 
as  possible  and  discover  the   common   characteristics,  or  we  may  find  out  the 


THE  PLACE  OP  RELIGION  IN  EDUCATION  39 

characters  always  present  in  the  most  perfect  types,  that  is,  those  having  the 
greatest  working  power.  If  we  apply  these  two  tests,  universality  and  efficiency, 
to  religious  life,  what  do  we  find?  First,  it  would  seem  that  every  normal  person 
believes  in  a  spiritual  world;  that  the  belief  in  spiritual  as  well  as  material 
forces  is  universal.  The  few  dissenters  are  considered  abnormal;  even  the 
so-called  materialist  reckons  with  the  unseen  forces  of  personality  and  life. 
The  effectiveness  of  the  belief  shows  in  the  universal  agreement  both  from  ob- 
servation and  bitter  experience,  that  unless  we  lay  hold  of  some  spiritual  meaning 
for  life,  existence  becomes  sooner  or  later  petty,  wearisome,  and  scarcely  worth 
while.  Second,  reverence  in  the  presence  of  the  great  spiritual  forces  seems 
an  essential.  "There  must  be  something  solemn,  serious,  and  tender  about  an 
attitude  which  we  denominate  religious,"  William  James  said,  defining  the 
divine  as  "only  such  a  primal  reality  as  the  individual  feels  impelled  to  respond 
to  solemnly  and  gravely  and  neither  by  a  curse  nor  a  jest."  The  attitude  of 
reverence,  varying  from  awe  to  love,  is  a  universal  element  of  religious  feeling. 
We  all  know  too  well  the  unwholesome  effect  of  one  who  does  nothing  but 
curse  or  jest.  That  person  is  fit  only  for  the  jail  or  the  insane  asylum.  And 
we  recall  Aristotle's  remark  that  the  solemnizing  effect  of  hymns  is  good  for 
emotional  boys. 

What  are  these  great  spiritual  forces,  then,  in  whose  presence  we  should 
feel  solemn  and  reverential?  First,  a  Universal  Spiritual  Power  greater  than 
we  yet  comprehend,  whom  we  call  God,  There  are  many  ideas  of  God,  but 
common  elements  in  all  conceptions  seem  to  be  God's  universality,  spirituality, 
and  power  as  "the  Working  Spirit"  of  the  universe.  Here  we  must  remember 
that  children  cannot  think  of  God  in  the  same  language  that  mature  minds 
employ.  A  child  is  always  anthropomorphic  in  his  conceptions.  If  God  to 
him  is  a  great  man  we  do  wrong  if  we  try  to  force  upon  him  a  more  ethereal 
idea.  If  he  thinks  of  Him  as  he  thinks  of  his  father,  only  as  more  powerful 
and  the  Father  of  everyone,  we  wrong  the  child  by  using  terms  less  real 
to  his  imagination.  The  Hebrew  prophets  and  poets  were  wise  in  calling  God 
Shepherd,  Rock,  Refuge,  Prince  of  Peace — names  concrete  and  vivid,  each  con- 
taining some  characteristic  uppermost  in  their  minds  as  they  thought  of  God. 
There  is  a  time  when  we  realize  the  figurative  value  of  such  expressions  and 
recognize  their  symbolism  and  poetry.  To  children,  however,  all  life  is  concrete 
and  we  must  speak  to  them  in  the  language  of  childhood,  the  figurative  picture 
becoming  later  a  symbol  of  something  greater.  Even  to  the  child  God  is 
something  greater  than  he  knows  and  in  this  respect  we  are  all  children.  The 
essential  thing  is  to  recognize  Him  as  the  Working  Spirit  of  the  universe.  When 
men  have  felt  that  the  life-spirit  in  their  own  breast,  struggling  for  expression 
thru  their  own  personality,  when  they  have  felt  that  this  dynamic  life-energy  in 
them*  is  akin  to  the  Great  Life-Power  of  the  universe,  they  have  been  quickened 
into  the  most  effective  personalities  the  world  has  known.  To  teach  a  child, 
therefore,  to  pray  in  all  reverence  "Our  Father  who  art  in  heaven,"  is  to 
put  him  into  vital  touch  with  the  great  source  of  dynamic  personal  energy,  which 
the  world  so  sorely  needs. 

The  second  great  spiritual  fact  which  a  child  should  be  taught  to  reverence 
is  the  sacredness  of  personality.  The  very  moment  one  recognizes  that-  the 
life  power  within  him  and  his  brothers  is  a  part  of  the  divine,  he  must  regard 
every  personality  as  sacred.  Here  our  test  of  effectiveness  is  clearer  than  that 
of  universality.  In  lands  where  human  life  has  been  held  sacred  community 
welfare  has  progressed,  for  this  involves  community  good  as  well  as  individual 
rights.     A  good  citizen  respects  not  only  his  own  personality  but  that  of  others. 


40  THE  PLACE  OF  RELIGION  IN  EDUCATION 

He  learns  not  only  to  keep  his  own  soul  with  all  diligence,  but  also  to  love 
his  neighbor  as  himself  and  thus  to  make  a  community  worth  living  in.  To 
teach  a  child  such  reverence  is  essential  according  to  modern  standards  of 
efficient  living. 

The  third  spiritual  fact  demanding  reverent  recognition  is  that  the  individual 
personality  must  exert  himself  to  lay  hold  of  the  currents  of  spiritual  influence 
constructive  of  character  rather  than  destructive.  Everyday  experience  shows 
how  necessary  this  is  in  order  to  hold  the  individual  to  his  very  best  and  to  pre- 
vent communities  from  sinking  into  immorality  and  decay.  If  children  are 
taught  the  sacredness  of  this  truth  there  will  be  less  fatalism  and  less  humsm 
wreckage  thrown  up  on  the  shores  of  life. 

We  have  mentioned  two  fundamental  conceptions  in  religious  education, 
belief  in  a  spiritual  world  and  reverence  in  the  presence  of  at  least  three  great 
spiritual  facts.  There  must  also  be  regard  for  the  highest  and  noblest  ethical 
teachings,  the  outcome  of  these  two  attitudes  of  mind.  We  cannot  truly  love  our 
neighbor  without  loving  God,  for  the  basic  reason  for  loving  our  neighbor 
is  the  brotherly  bond  established  in  our  common  relation  to  God.  Regard  for 
the  ethical  code  of  any  community  depends  upon  regard  for  high  ideals  of 
character,  ideals  which  should  continually  be  held  before  children.  The  great 
precepts  of  ethical  conduct  upheld  in  moral,  civilized  communities  should  be 
learned  and  respected  because  they  represent  the  conduct  expected  of  worthy 
citizens.  But  ethics  cannot  be  divorced  from  religion,  the  fruit  cannot  sever 
its  connection  with  the  seed;  they  are  a  part  of  the  same  life-process.  Some 
maintain  that  ethics  may  be  taught  apart  from  spiritual  religion,  that  it  is  all 
the  religion  we  need.  But  history  and  philosophy  demonstrate  that  ethics 
depends  for  vitality  upon  the  inspiration  the  human  soul  receives  from  the 
consciousness   of  working   together  with  the  Larger  Spiritual   Power. 

How  Can  These  Fundamentals  Be  Taught 2 

Having  determined  our  fundamentals,  we  must  next  inquire  how  they  can 
best  be  taught.  There  are  two  methods  of  teaching  any  subject,  the  direct  and 
the  indirect.  In  the  one  case  we  assign  a  certain  time  for  the  consideration  of 
that  subject.  Concentration  of  attention  upon  the  theme  in  hand  is  the  great 
desideratum  and  at  the  close  of  the  period  the  pupils  know  that  they  have 
been  considering  science  or  language  or  history.  Should  not  the  school  have 
a  similar  place  for  direct  approach  to  the  fundamentals  of  religion,  an  oppor- 
tunity to  face  spiritual  realities? 

Of  course  the  approved  modern  method  of  teaching  is  the  laboratory  method, 
demanding  a  room  well  equipped  for  experimentation.  In  teaching  magnetism, 
for  example,  there  is  no  such  rapid  and  convincing  way  of  making  clear  the 
fact  of  magnetic  attraction  as  to  have  a  large  magnet  and  a  score  of  little 
compasses  each  with  its  steel  needle  and  to  watch  the  needles  swinging  at 
random  until  the  magnet  approaches  closely  enough  to  bring  them  all  into 
line  with  itself.  There  is  no  such  effective  way  of  teaching  French  or  German 
as  to  require  the  student  to  use  the  language.  What  logical  reason  can  there 
be,  then,  for  not  saving  a  short  period  daily  or  several  times  a  week  when 
under  the  leadership  of  the  head  of  the  school  all  shall  hear  carefully  selected 
religious  and  ethical  precepts  and  engage  in  the  simplest  spiritual  prayers  and 
hymns  of  reverence  and  service? 

The  crucial  question  is,  from  what  source  shall  such  selections  be  drawn? 
We  are  accustomed  in  religious  exercises  to  take  them  from^the  Bible  and  from 
the  prayers  and  hymns  of  the  church.      Because  of  different  ways  of  interpreting 


THE  PLACE  OF  RELIGION  IN  EDUCATION 


41 


the  Bible  and  different  beliefs  embodied  in  prayers  and  hymns,  objection  has 
been  raised  to  their  use  in  school.  But  surely  no  good  citizen  objects  to  the 
commandment  "Thou  shalt  not  steal,"  in  spite  of  certain  modern  interpretations 
of  "high  finance."  Nor  would  good  citizens  object  to  such  maxims  as  the  follow- 
ing: 

lyCt  not  kindness  and  truth  forsake  thee : 
Write  them   upon   the  table  of  thy   heart. 

The  rich  and  the  poor  meet  together: 
The   lyord  is  the  maker  of  them  all. 

As  we  have  opportunity,  let  uus  work  that   which  is  good 
toward  all   men. 

These  precepts  are  from  the  Bible.  The  following  from  the  Koran  are  similar: 

Give   full   measure    when   you   measure   aught ;    and    weigh 
with   a  just   balance.  * 

Woe    unto    every     slanderer     and    backbiter. 

Some  of  George  Washington's  "Rules  of  Behavior"  might  well  be  learned: 

When  you  speak  of  God  or  his  attributes,   let  it  be  , 

seriously    in    reverence. 

Labor  to  keep  alive  in  your  breast  that  little  spark 
of  celestial   fire  called  conscience. 

If  we  discover  more  of  such  truly  fundamental  thoughts  in  the  Bible  than  else- 
where it  would  certainly  be  pardonable  to  use  it  extensively.  The  last  two 
groups  of  selections  sound  indeed  very  much  like  the  Bible,  and  naturally,  since 
Mohammed  recognized  the  Old  Testament  as  a  prophetical  book  and  George 
Washington's  training  in  behavior  was  based  upon  the  Bible.  Unquestionably 
we  should  find  that  most  of  the  noble  precepts  uttered  by  good  men  the  world  over 
sound  remarkably  like  Bible  passages,  and  can  be  matched  in  the  Bible,  if  not 
in  phraseology,  at  least  in  sentiment. 

Hymns  have  usually  been  written  as  'the  direct  expression  of  the  devotion 
of  some  individual  and  afterwards  adopted  by  the  church.  Some  express 
peculiar  doctrines,  but  the  best  are  simple,  straightforward  expressions  of 
reverence  before  God  and  desire  to  serve  one's  fellowmen.  There  should  be 
careful  selection  of  hymns  containing  only  such  religious  sentiments  as  all  would 
assent  to. 

The  same  is  true  of  prayers.  In  repeating  together  "Our  Father  who  art  in 
heaven"  we  are  on  common  ground,  however  widely  our  individual  ideas  of 
God  and  heaven  may  vary.  This  has  been  called  the  Universal  Prayer;  it 
was  engaged  in  at  the  Parliament  of  Religions  by  Protestants,  Catholics,  Jews, 
and  Asiatic  priests.    All  faiths  can  unite  too  in  the  ancient  Hebrew  prayers: 

Teach  me  Thy  way,  O  L,ord ; 
I  will  walk  in  Thy  truth. 

O  sefid  out  Thy  light  and  Thy  truth; 
r,et  them  lead  me. 

Create  in  me  a  clean  heart,  O  God; 
And  renew  a  right  spirit  within  me. 

There  are  enough  beautiful  prayers  both  ancient  and  modern  from  which  a  choice 
collection  could  be  made  without  offending  any  one's  beliefs.  Or  if  the  leader 
preferred  to  voice  such  thoughts  spontaneously,  could  exception  be  taken?  A 
service  book,  expressing  our  common  faith  but  free  from  every  trace  of  eccles- 


42  THE  PLACE  OP  RELIGION  IN  EDUCATION 

iasticalbias,  could  be  compiled;  againsttliis  there  would  be  no  reasonable  objec- 
tion. A  union  denominational  committee  might  be  chosen  as  a  court  of  appeal 
including  educational  and  biblical  experts,  the  plan  adopted  in  Australia  and 
recently  in  Pittsburgh.  As  the  demand  increases  our  best  publishing  houses  will 
doubtless  secure  experts  to  prepare  such  books.  Some  think,  however,  that  any 
opening  exercises  of  a  religious  character  must  be  merely  perfunctory.  But  if 
the  Twenty-third  Psalm,  for  example,  were  read  as  it  should  be,  even  without 
comment,  it  could  not  fail  to  bring  home  its  religious  lesson.  A  literature  teacher 
who  would  regard  with  dislike  the  opportunity  to  read  to  his  class  a  choice 
selectioh  from  some  great  author  and  would  do  it  perfunctorily  is  not  worthy 
to  be  a  teacher.  Would  not  this  be  a  just  test  to  apply  to  a  principal  leading 
his  school  in  opening  exercises? 

This  is  the  direct  way  of  teaching  religion.  Pupils  would  leave  the 
religious  exercise  fully  aware  that  they  had  been  facing  common  spiritual 
facts  of  life. 

This  direct  method,  however,  is  perhaps  not  the  most  important  method 
after  all.  We  have  spoken  already  of  the  indirect  way  teachers  testify  to 
religious  values  thru  character  and  conduct.  But  this  deals  with  living  rather 
than  with  methods  of  teaching.  There  is  also  a  large  field  of  teaching  per  se> 
based  upon  the  strictest  pedagogical  principles,  which  should  include  religious 
values. 

Let  us  define  this  field.  We  will  visit  the  third  grade  just  before  Thanks- 
giving. The  class  is  reading  about  the  first  Thanksgiving  Day.  Immediately 
following  this  selection  is  the  One-hundredth  Psalm,  truly  expressing  the  thanks- 
giving spirit.  This  is  read  as  a  matter  of  course,  just  as  on  May-Day  older 
children  would  read  Tennyson's  "May  Queen."  In  this  reader  we  find  Alice 
Gary's  "Three  Bugs  in  a  Basket."  In  the  fourth  grade  these  children  read  the 
parable  of  "The  Good  Samaritan"  and  the  teacher  recalls  the  story  of  the 
three  bugs  who  pushed  each  other  out  into  the  cold,  adding  the  new  idea  of  the 
duty  of  helping  the  fellow  out  in  the  cold.  The  seventh  grade  is  studying 
Tennyson's  "Flower  in  the  Crannied  Wall"  with  its  deeply  spiritual  message. 
The  eighth  grade  reader  has  Kipling's  "Recessional."  To  explain  this  the 
teacher  must  tell  about  the  Old  Testament  idea  of  the  Lord  God  of  Hosts,  the 
Judge  of  the  Nations,  and  the  heathen  pomp  of  Nineveh  and  Tyre.  There  is 
also  Wordsworth's  "Ode  to  Duty."  If  the  pupils  really  sense  the  fact  that  duty 
is  the  "stern  daughter  of  the  voice  of  God"  they  have  gained  a  religious  lesson. 
Primarily  these  children  are  supposed  to  be  learning  to  read  and  acquainting 
themselves  with  our  best  literature.  Indirectly  they  also  learn  much  of  history, 
geography,  scientific  observation,  and  morals.  In  the  same  natural  way  they 
should  also  learn  the  fundamentals  of  religion.  Even  with  present  methods  they 
do  this  to  some  extent,  for  many  of  our  best  readers  include  selections  distinctly 
religious  in  tone.  On  account  of  the  anti-religious  agitation,  however,  editors 
fight  shy  of  such  selections.  Entire  grades  in  some  of  our  best  series  have  no 
Bible  selections.  This  is  an  unnatural  omission,  for  the  Bible  is  not  only 
great  literature  but  also  the  mother  of  our  English  language.  Professors  of 
English  urge  their  students  to  go  to  the  Bible  for  models  of  style  in  speaking 
and  writing  and  advocate  reading  it  aloud.  Story-tellers  say  that  from  the 
standpoint  of  story-telling  there  are  no  stories  surpassing  Bible  stories. 

As  a  mere  literary  monument  the  English  version  of  the  Bible  remains  the  noblest 
example  of  the  English  tongue.  Its  perpetual  use  made  it  from  the  instant  of  its  appear- 
ance the  standard  of  our  language.® 


8  Green's    Short    History    of    England. 


THE  PLACE  OF  RELIGION  IN  EDUCATION 


43 


To  discontinue  its  use  now  is  a  most  marked  neglect  of  our  literary  inherit- 
ance just  when  our  language  needs  to  be  kept  pure  and  true  while  we  amalgamate 
so  many  races  and  tongues.  It  seems  unnatural  that  our  children  should  spend 
years  of  school  life  without  becoming  acquainted  with  even  fragments  of  this 
classic,  and  the  more  unnatural  since  to  understand  our  best  authors  we  must 
understand  their  frequent  biblical  allusions.  Should  high  school  graduates 
enter  college  without  having  heard,  for  example,  of  the  story  of  Abraham  and 
Isaac  or  without  knowing  what  the  burning  bush  stands  for,  or  the  Pentateuch?^** 
Such  ignorance  on  the  part  of  our  public  school  children  seems  to  be  rapidly 
increasing.  That  this  is  due  to  the  unnatural  elimination  of  the  Bible  from  the 
public  school  study  of  literature  seems  evident  from  the  fact  that  pupils  of 
private  schools  where  such  is  not  the  case  show  much  more  normal  intelligence." 
If  we  are  attempting  to  give  our  children  a  well-rounded  education  the  Bible 
should  certainly  take  its  place  with  other  great  classics,  quite  apart  from  any 
religious  value. 

Distinction  Between  the  Study  of  the  Bible  and  the  Study  of  Religion 

It  must  be  distinctly  understood,  however,  that  teaching  religion  is  not 
the  same  as  teaching  the  Bible,  for  altho  the  Bible  reveals  religion  it  is  in 
itself  a  literature.  If  that  literature  receives  a  worthy  presentation  it  will 
necessarily  carry  with  it  the  great  religious  lessons  woven  into  its  fabric.  For 
example  it  would  be  quite  impossible  to  present  the  Thunderstorm  Psalm"  or 
the  poetical  translation  of  Isaiah's  Vineyard  Song"  in  their  true  literary  setting 
without  letting  those  beautiful  poems  carry  with  them  the  lessons  of  reverence 
for  the  Creator  and  of  social  responsibility.  These  lessons  may  of  course  15e 
taught  apart  from  the  Bible,  with  other  books  as  aids,  but  they  unquestionably 
receive  reinforcement  from  the  Bible.  The  practical  appeal  of  opening  exercises 
would  gain  in  effect  if  the  Bible  took  rank  with  other  great  classics  in  the 
minds  of  the  students.  If  the  vivid  outlines  and  intense  coloring  of  the  Old 
Testament  masterpieces  were  realistically  reproduced  from  close  sympathy  with 
an  old-world  setting  like  that  of  Palestine  and  oriental  imagery  like  that  of 
Isaiah,  our  teachers  would  gain  a  great  pedagogical  ally.  They  would  broaden 
their  own  vision  of  literature  and  make  themselves  better  teachers.  They  would 
broaden  the  horizon  of  American-born  pupils  and  create  in  them  a  more  lively 
sympathy  with  the  races  of  the  East  pouring  in  upon  us  from  the  old  world. 
And  they  could  make  the  foreigner  with  his  oriental  background  and  manner 
feel  more  truly  the  unity  of  the  human  race,  even  tho  he  is  in  a  new 
country  and  a  strange  environment.  This  would  be  a  most  reasonable  point 
of  contact  in  our  rather  crude  and  blundering  occidental  endeavor  to  assimilate 
oriental  peoples  into  our  national  life. 

Moreover  the  Bible  may  be  used  legitimately  not  simply  as  literature  but 
in  the  history  and  geography  classes  also.  Ancient  history  has  of  late  been 
pushed  somewhat  into  the  background  by  the  stress  laid  upon  studies  that 
prepare  the  student  for  his  immediate  environment.  But  even  educators  who 
emphasize  this  attitude  see  the  necessity  of  using  ancient  history  as  the  back- 


^°  This    is    the    actual    case    of    a   young   woman    graduated    from    one    of    the   first    grade   high 
schools  of  Ohio. 

^^  See,   The  Biblical  Knowledge  of  High   School  Students.      Religious    Education,   Aug.    i,    1914, 
^-  Psalm   29. 
"  Isaiah   5. 


44  •  THE  PLACE  OP  RELIGION  IN  EDUCATION 

ground  for  the  understanding  of  later  developments."  Hebrew  history  is  so 
intimately  interwoven  with  the  history  of  the  ancient  civilizations  of  Egypt  and 
Babylonia  as  well  as  with  that  of  Persia,  Greece,  and  Rome,  that  an  intensely 
interesting  way  of  presenting  the  importance  and  national  spirit  of  all  five  of 
these  races  is  to  study  Bible  history.  This  no  longer  stands  simply  for  a 
recitation  of  lists  of  the  kings  of  Israel  and  Judah,  but  implies  the  entire  back- 
ground of  ancient  civilization.  It  presents  ideas  quite  as  worthy  of  consideration 
as  those  of  Greece  and  Rome.  It  stands  for  even  more  than  this.  The  modern 
method  of  teaching  history  shows  how  one  stage  of  development  grew  out 
of  a  preceding  stage,  as  for  example  how  nomadic  life  developed  into  agricultural 
and  agricultural  into  city  life  with  class  distinctions  but  also  growing  conceptions 
of  social  justice.  Nowhere  in  the  range  of  historical  study  do  we  find  a  better 
epitome  of  such  development  than  in  Biblical  history. 

The  geography  teacher  also  will  find  in  the  little  land  of  Palestine  an  epitome 
of  what  he  must  otherwise  search  the  entire  globe  to  gather  together  for 
lessons  on  geologic  formations  and  physiography,  on  variety  in  climatic  condi- 
tions and  flora  and  fauna.  No  other  country  begins  to  compare  with  it  except 
the  state  of  California  and  that  is  many  times  as  large."  Simply  from  the 
standpoint  of  good  teaching  a  geography  teacher  cannot  afford  to  ignore  this 
fascinating  land. 

This  presupposes  that  during  their  training  teachers  of  literature  and  history 
and  geography  shall  have  had  their  minds  opened  to  the  riches  of  biblical 
material  thru  some  illuminating  courses  upon  it.  So  many  colleges  and  uni- 
versities now  offer  such  courses  that  this  is  entirely  within  the  range  of  possi- 
bility.^® The  practicability  of  such  high  school  teaching  under  a  well  equipped 
teacher  has  been  demonstrated.^^  This  is  indeed  the  indirect  method  of 
teaching  religion,  but  there  is  no  method  that  so  manifestly  increases  the  student's 
regard  for  the  book  that  we  hold  as  a  sacred  trust. 

Unreadiness  of  the  Public  For  New  Methods 

The  nSoment  we  come  to  the  practical  question  of  ways  and  means  in  intro- 
ducing any  theoretical  good,  we  must  consider  the  soil  with  which  we  deal. 
In  one  sense  we  always  have  virgin  soil  in  children's  minds,  but  in  another 
sense  we  have  not.  Their  minds  are  the  reflection  of  their  parents'  minds, 
offshoots  from  the  old  stock.  The  efliciency  of  new  ideas  usually  needs  demon- 
stration before  parents  approve.  In  no  realm  of  knowledge  are  people  so 
conservative  as  in  the  religious  realm.  "The  good  old  ways  are  good  enough 
for  me,"  is  an  adage  clinging  more  tenaciously  to  religious  teaching  than  to 
any  other.  It  is  therefore  not  surprising  that  in  many  quarters  the  thought. 
of  studying  the  Bible  as  history  and  literature  seems  either  sacrilegious  or  alto- 
gether inadequate,  and  that  the  idea  of  eliminating  hymns  which  touch  upon 
the  pet  doctrines  of  certain  large  branches  of  the  church  seems  to  cut  out 
the  very  core  of  religious  teaching.  There  will  doubtless  be  loud  objections 
of  this  nature,  but  they  should  not  be  allowed  to  hinder  the  whole  movement. 
The  public  is  not  yet  fully  aware  of  the  rapid  strides  that  have  been  made  in 


"  One  of  our  most  recent  standard  text-books  on  European  history,  Robinson  and  Breasted's 
Outlines  of  European  History,  19 14,  devotes  nearly  half  of  the  first  of  its  two  volumes  to 
ancient  history. 

"See  Huntington:      Palestine   and   Its  Transformation,   and   Bulletin   No.    180,   U.   S.    Dept.    of 
Agriculture:     Agricultural    and    Botanical    Explorations    in    Palestine. 
1"  At  least   170  according  to  a  census  taken  in   1912. 

"  See  the   Lakewood   Plan,   I,akewood,    Ohio ;    report   published  by   Scribn^ers. 


THE  PLACE  OF  RELIGION  IN  EDUCATION  45 

the  presentation  of  biblical  material,  but  they  are  learning  that  the  great  reser- 
voir of  modern  biblical^cholarship  is  being  drawn  upon  to  place  at  everyone's 
disposal"lhe~riches'^of  the  knowledge  of  the  Bible.  If  religious  education  is 
judiciously  managed,  opposition  will  disappear  with  the  demonstration  of  the 
practical  efficiency  of  the  new  method. 

It  would  not  be  wise,  of  course,  to  push  the  matter  in  any  locality  to  the 
point  of  open  antagonism.  But  wherever  opportunity  appears,  the  experiment 
can  be  tried.  Its  success  depends  altogether  upon  the  good  judgment,  earnest- 
ness, and  equipment  of  the  superintendents  and  teachers.  Obviously  no  teacher 
ought  to  attempt  to  handle  a  high  school  elective  in  biblical  literature  unless 
he  himself  has  first  had  an  awakening  to  its  interest  and  importance.  Cer- 
tainly there  can  then  be  no  legitimate  objection,  if  such  work  is  offered  for  those 
whose  parents  approve. 

# 
Church  and  School  Complementary 

To  allay  the  fears  of  those  who  think  that  such  treatment  of  religion  and 
the  Bible  is  entirely  inadequate,  it  should  be  -reiterated  that  religious  education 
in  the  public  schools  is  to  be  in  no  wise  a  substitute  for  the  church  Bible  school. 
It  is  simply  for  the  purpose  of  laying  foundations,  and  such  foundations  as  shall 
in  no  way  interfere  with  the  solid  superstructure  of  enlightened  religious  in- 
telligence. That  such  public  school  instruction  would  react  beneficially  upon 
church  organizations  is  to  be  anticipated.  The  testimony  of  increased  interest 
in  the  Bible  and  in  Sunday  School  on  the  part  of  high  school  students  receiving 
instruction  in  the  Bible  as  history  and  literature  has  already  given  evidence  of 
the  reasonableness  of  such  expectation.^^  It  would  doubtless  force  upon  our 
Bible  schools  a  higher  standard  of  teaching,  precisely  the  demand  of  earnest, 
.farseeing  churchmen  today.  This  would  be  a  movement  in  the  right  direction 
since  lack  of  respect  for  Sunday-school  teaching  has  resulted  from  the  evident 
difference  between  preparation  for  it  and  for  that  offered  at  the  public  school. 
It  might  induce  some  of  the  millions  of  school  children  at  present  not  enrolled 
in  any  Bible  school  to  seek  further  instruction  beyond  the  point  where  the  public 
school  must  lay  down  the  work. 

Result  to  Be  Looked  For  in  the  Home 

To  the  objection  that  the  transfer  of  religious  instruction  from  the  home  to 
the  school  means  the  removal  of  another  of  the  bulwarks  of  home  life  the 
reply  may  be  made  that  it  is  only  the  exceptional  home  which  now  undertakes 
such  instruction.  If  the  home  were  at  present  assuming  this  responsibility 
instead  of  shifting  it  upon  the  church  and  the  school,  the  argument  would  have 
more  effect.  There  must  come  a  change  of  heart  before  we  can  expect  any 
remedy  in  the  home  for  the  religious  ignorance  of  our  children.  While  we 
are  waiting  for  such  a  conversion  a  whole  generation  of  school  children  is 
growing  up.  Many  conscientious  parents  acknowledge  that  they  are  unequal 
to  the  task  of  instructing  their  children  even  in  first  principles.  Moreover  the 
Bible,  as  a  book  that  can  speak  for  itself  without  theological  interpretation,  is 
as  yet  hardly  known  by  the  masses.  It  would  seem,  then,  that  it  is  left  to  the 
school  to  fulfill  the  legitimate  academic  function  of  restoring  to  their  rightful 
place  the  fundamental  principles  of  one  great  branch  of  knowledge  and  the 
appreciation   of   one   of   the    greatest   classics   of   the   world's   literature.      This 


^*  Sec  the  report  of  the  first  year's  trial   of  the   Lakewood   Plan,   Scribners. 


46  THE  PLACE  OF  RELIGION  IN  EDUCATION 

will  react  more  quickly  upon  the  home  and  society  than  any  other  method,  for 
the  school  is  the  place  above  all  others  from  whence  seed  that  is  sown  is  carried 
back  to  the  home,  the  church,  and  society. 

The  Five  Questions  Answered 

It  is  now  time  to  recall  the  five  questions  which  arose  from  the  decisions  of 
our  law  courts  concerning  the  introduction  of  religious  instruction  into  our 
public  schools.  Let  us  see  if  the  foregoing  discussion  with  the  plan  suggested 
answer  these  questions. 

First,  Is  religious  education  an  essential  part  of  education  as  a  whole?  The 
answer  would  seem  to  be  in  the  affirmative,  if  we  grant  the  testimony  of  the 
majority  of  scientists  that  all  men  are  born  with  a  religious  nature,  and  the 
testimony  of  centuries  of  experience  that  good  citizenship  is  the  outgrowth  of 
a  normally  developed  religious  attitude  towards  one's  self,  one's  fellowman,  and 
one's  God. 

Second,  If  this  is  the  case,  can  it  be  divorced  from  sectarian  teaching?  The 
answer  is  very  plainly  Yes,  if  it  is  kept  upon  the  plane  of  the  fundamentals 
common  to  all,  namely,  belief  in  the  fact  that  this  is  a  spiritual  as  well  as  a 
material  world,  that  reverence  is  the  only  proper  attitude  in  the  presence  of 
the  great  spirituah  forces  surrounding  us,  and  that  ethical  conduct  is  the  out- 
growth of  such  a  religious  attitude. 

Third,  Is  the  expression  of  religious  feeling  in  worship  a  necessary  part 
of  religious  instruction  and  can  the  forms  of  worship  be  divorced  from  sectarian- 
ism? The  first  part  of  this  question  must  be  answered  in  the  affirmative,  if  by 
necessary  is  meant  most  effective;  the  second  part  also  demands  an  affirmative 
if  we  remember  that  the  simplest  forms  have  been  born  out  of  the  spontaneous 
expression  of  individual  feeling,  and  have  afterwards  been  adopted  and  elaborated 
by  the  church.  They  are  therefore  forms  of  common  inheritance  to  which  no 
particular  sect  may  lay  especial  claim. 

Fourth,  Is  the  Bible  essential  as  the  great  text-book  of  religious  and  moral 
precepts?  It  is  conceivable  that  the  fundamentals  of  religion  might  be  taught 
without  the  Bible  actually  being  used  as  a  text-book,  but  it  would  hardly  be 
possible  for  a  Christian  nation  to  teach  such  truths  without  drawing  upon  the 
Bible  to  a  great  extent.  Since  the  Old  Testament  is  the  background  for  the 
religious  life  of  half  the  people  of  the  globe"  and  of  practically  all  of  the 
people  of  our  own  country,  it  would  be  quite  improbable  that  religious  teach- 
ings, however  expressed,  would  not  revert  to  Bible  teaching.  Therefore  to 
fight  shy  of  using  the  Bible  as  a  text-book  would  seem  quite  unnatural,  and 
especially  so  when  we  consider  that  it  is  one  of  the  greatest  classics  in  all 
literature  with  such  a  fund  of  literary,  historical,  and  geographical  wealth  that 
its  use  would  greatly  enhance  the  value  of  instruction  in  general.  It  must  be 
borne  in  mind,  however,  that  much  that  has  been  called  Bible  teaching  has 
not  allowed  the  biblical  documents  to  speak  for  themselves  as  literature  and 
history  but  has  been  a  sectarian  interpretation  of  these  documents,  an  inter- 
pretation which  has  no  place  in  the  common  schools.  This  is  quite  easy  to 
avoid  when  the  Bible  is  appreciated  from  the  standpoint  of  modern  scholarship. 
Fifth,  If  religious  instruction  is  not  within  the  province  of  the  public  school 
but  belongs  to.  the  home  and  the   church,   where   is   such  instruction   to   come 


Including    Mohammedans. 


THE  PLACE  OP  RELIGION  IN  EDUCATION  47 

from  for  the  children  whose  homes  are  neglectful  and  who  have  no  church 
affiliations?  The  only  logical  answer  to  this  question  is  that  millions  of  our 
children  will  pass  from  childhood  to  maturity,  taking  their  places  as  citizens 
of  our  various  states,  without  any  clear  religious  conceptions  except  what  the 
keenest  of  them  have  gleaned  by  the  wayside.  That  such  conceptions  are  bound 
to  be  of  the  crudest  nature  and  often  mingled  with  unreasoning  and  even  harmful 
superstitution,  is  the  danger  that  confronts  us  as  a  nation. 

It  would  therefore  seem  that  there  is  a  very  distinct  place  for  religion  in 
the  education  of  our  children,  and  that  our  public  schools  must  undertake  the 
rudiments  of  such  education  unless  we  are  to  remain  satisfied  with  turning  aut 
a  large  proportion  of  our  youth  quite  uninstructed  in  those  principles  which 
make  for  the  best  citizenship. 

Outline  of  a  Plan  For  Religious  Education  in  the  Public  Schools 

I.  Opening  Exercises.  For  the  grades  and  high  school.  Ethical  readings, 
simple  prayers,  hymns  of  reverence  and  service.  Occasional  speakers  upon 
phases  of  ethical  conduct. 

II.    In  the  grades. 

A.  Bible  stories  and  parables  introduced  among  other  stories.  For  example: 
The  Joseph  Stories,  David  and  Goliath,  The  Good  Samaritan,  The  House 
Built  upon  a  Rock. 

(Many  New  Testament  stories  must  at  present  be  omitted,  because 
it  is  hard  to  tell  the  story  of  Jesus'  birth  without  doctrinal  bias,  and 
we  must  stick  to  common  ground.) 

B.  The  geography  of  Palestine  should  be  better  taught.  No  school  geography 
deals  adequately  with  Palestine.  If  only  two  or  three  pages  are  given 
to  an  elective  in  biblical  history,  namely,  the  place  of  the  great  races 
This  will  afford  a  point  of  contact  with  the  Bible. 

III.    In  high  school. 

A.  Use  of  Palestinian  material  in  studying  physical  geography. 

B.  In  the  study  of  ancient  history  facts  should  be  introduced  preparatory 
to  an  elective  in  biblical  history,  namely,  the  place  of  the  great  races 
in  the  world's  history  and  their  distinctive  contributions  to  the  world's 
advancement. 

C.  An  elective  for  juniors  and  seniors. 

First  semester.  Literary  study  of  Great  Masterpieces  of  the  Old  Testa- 
ment. 

Second  semester.  Biblical  History  in  its  World  Relations.  For 
example,  a  study  of  races,  contrasting  especially  the  Semites  and  Aryans; 
a  study  of  stages  of  civilization  and  religious  development,  illustrated 
by  Bible  readings,  giving  a  working  knowledge  of  the  Bible  and  enlarging 
the  student's  grasp  of  the  development  of  history. 

D.  For  the  entire  school,  especially  the  classes  mentioned,  in  alternate 
years.  An  Illustrated  Lecture  upon  the  Physical  Geography  of  Pales- 
tine and  An  Interpretative  Lecture  upon  the  Bible  as  Literature. 


THE  ESSENTIAL  PLACE  OF  RELIGION  IN  EDUCATION,  WITH  AN  OUTLINE 

OF  A  PLAN   FOR  INTRODUCING  RELIGION   TEACHING 

INTO  THE  PUBLIC  SCHOOLS 

Frances  Yirginia  Frisbie,  Teacher,  High  School,  Wilkes-Barre,  Pa. 

At  every  commencement  season  thousands  of  young  men  and  women  go 
forth  from  our  colleges  and  universities,  many  thousands  more  from  our  sec- 
ondary schools — each  one  of  all  these  thousands  conscious  of  developed  power, 
physical  and  mental.  Probably  never  before  have  such  multitudes  been  so  keenly 
alive  to  individual  power  and  so  eager  to  exercise  it  in  some  direction.  The 
result  of  this  consciousness  is  sure  to  be  forceful  action,  which  will  lead  to  good 
or  to  ill.  Whether  the  athlete  becomes  a  prize-fighter  or  a  Hercules,  following 
the  path  of  Virtue;  whether  the  scholar  becomes  an  iconoclast  or  a  Socrates,  giv- 
ing his  life  for  Truth,  depends  on  how  his  energies  have  been  directed.  It  is  no 
mistake  to  bring  forth  all  the  latent  powers  of  man;  the  emphasis  on  physical 
and  vocational  as  well  as  mental  development  has  been  a  step  forward;  but  edu- 
cation is  not  complete  unless  it  leads  to  the  right  use  of  such  powers.  Human 
energy  is  like  electrical  energy:  controlled  it  works  miracles  for  God;  uncon- 
trolled it  brings  havoc  and  ruin.  The  fate  of  future  generations  depends  on 
whether  or  not  some  mighty  force  may  work  its  way  thru  the  world  directing 
the  energies  of  mankind. 

Religion  must  be  this  force.  In  order  to  be  an  active  force,  it  must  be  more 
than  a  mere  ethical  system,  altho  a  definite  line  between  ethics  and  religion  can 
not  be  drawn.  The  test  of  efficiency  must  be  made  in  this  branch  as  in  all  other 
branches  of  education.  To  be  an  efficient  force,  religion  must  involve  for  every 
individual  who  comes  under  its  sway,  a  belief  in  the  existence  of  God;  a  recogni- 
tion of  divine  standards  higher  than  the  natural  standards  that  man  sets  for 
himself;  a  desire  to  live  up  to  these  standards,  and  a  belief  in  his  power  so  to  do; 
and  the  application  of  these  principles  to  life — application  so  persistent  that  they 
ultimately  mould  the  character. 

The  study  of  religion,  as  it  must  be  defined  for  recognition  in  our  public 
school  system,  does  not  include  a  study  of  special,  so-called  supernatural,  means 
to  attain  the  ends  that  have  been  enumerated.  Definite  creed,  distinctive  forms 
of  worship  (except  very  general  forms,  like  prayer,  which  is  approved  by  all 
believers)  must  be  left  to  the  various  church  organizations  to  work  out  with  the 
individual.  With  the  exception  of  hymn-singing,  religious  expression,  called  wor- 
ship, cannot  be  taught  in  public  schools.  The  school  ought  not  to  usurp  the  work 
of  the  church;  but  to  aid  the  church  by  leading  every  child  to  a  consciousness  of 
his  spiritual  nature.  This  consciousness  will  lead  many  to  the  church.  Each 
individual,  if  he  is  to  develop  to  the  full  extent  that  phase  of  his  mental  activity 
called  spiritual  life,  must  adhere  to  some  religious  system  or  to  some  definite  re- 
ligious tenets. 

In  attempting  to  introduce  religious  instruction  into  the  public  school,  cer- 
tain difficulties  must  be  faced.  Probably  there  would  be  little  opposition  from 
without,  if  the  public  understood  the  extent  of  the  aims  of  the  school.  But,  if  the 
word  religion  be  used,  it  will  be  difficult  to  make  these  aims  clear  to  the  masses. 
The  word  has  different  meanings  which  are  sure  to  be  confused  in  the  public 
mind.  With  all  people  one  use  of  the  word  religion  is  to  denote  a  system  of 
worship;  with  many  people  this  is  its  only  use.     The  latter  class  will  be  slow  in 


THE  PLACE  OP 'RELIGION  IN  EDUCATION 


49 


grasping  its  meaning  as  defined;  they  will  fear  an  attempt  of  the  school  or  of 
the  teacher  to  direct  children  to  some  particular  sect.  Then,  too,  the  word  re- 
ligion has  so  many  and  so  vivid  associations:  it  connotes  a  struggle  against 
other  belligerent  systems — a  struggle  in  which,  in  the  past,  our  fathers  cheerfully 
gave  their  lives,  and  which,  in  the  present,  tho  no  blood  is  shed,  is  nevertheless 
a  very  real  struggle.  Perhaps  it  is  wisest  to  avoid  the  use  of  the  ambiguous 
•word.  Call  the  proposed  course  spiritual  culture,  as  correlative  with  manual 
training,  physical  culture,  and  mental  discipline;  call  it  character-building;  or 
call  it  by  no  name.  A  new  and  imposing  name  of  a  course  added  to  the  curri- 
culum for  publication  in  our  annual  reports,  is  not  what  we  need;  what  we  really 
need  is  a  genuine,  active  force  guiding  our  boys  and  girls  in  the  way  they 
should  go. 

Tho  we  may  wisely  avoid  the  word  religion  in  this  connection,  let  us  not 
avoid  the  name  of  God.  If  we  are  afraid  to  use  God's  name  seriously  to  our 
children,  they  will  not  be  afraid  to  use  it  lightly.  If  we  try  to  teach  divine  law 
without  giving  God  as  our  authority  our-  teaching  is  not  religious,  but  purely 
ethical,  and  will  be  no  more  effective  than  other  pui<ely  ethical  systems.  - 

If  those  who  present  the  subject  are  careful  not  to  antagonize  the  public  by 
the  use  of  terms  that  may  be  misunderstood,  the  objection  that  teaching  of  re- 
ligion in  the  public  school  is  opposed  to  the  principle  of  religious  liberty,  is  not 
likely  to  be  raised.  However,  if  it  is  raised,  we  may  answer  that  no  one's  liberty 
of  free  choice — even  regarding  the  fundamental  principles  recognized  by  all 
sects — will  be  interfered  with.  No  teacher  will  try  to  force  acceptance  of  re- 
ligious teachings,  but  will  try  to  guide  the  child,  if  he  will,  to  accept  what,  ac- 
cording to  the  world's  great  thinkers,  will  make  him  a  happier  man  and  a  more 
efficient  citizen.  We  may  further  answer  the  one  who  feels  that  religious  instruc- 
tion in  the  public  school  imperils  the  religious  liberty  of  the  individual,  by  ex- 
plaining that  greater  liberty  of  choice  is  enjoyed  by  the  one  who  has  knowledge 
of  that  for  or  against  which  he  is  choosing.  Can  the  father  who  voluntarily 
withholds  from  his  child  the  knowledge  of  the  advantages  of  a  certain  vocation 
be  said  to  give  that  child  true  freedom  in  choosing  a  calling?  Just  as  it  is  the 
duty  of  the  state  to  give  to  every  child  an  opportunity  to  develop  his  physical, 
and  lower  mental  powers,  so  it  is  the  duty  of  the  state  to  give  each  one  an  op- 
portunity to  gain  an  insight  into  the  highest  realm  of  mental  activity ,*  the  spiritual 
realm.  The  right  of  such  education  belongs  not  merely  to  the  favored  few  who 
are  surrounded  by  religious  atm.osphere  at  home  or  who  come  under  the  influence 
of  the  church,  but  the  right  belongs  to  every  child.  The  duty  of  affording  every 
child  an  opportunity  for  religious  development  may  best  be  performed  by  the 
state  thru  its  public  schools. 

The  previously  mentioned  difficulties  in  the  way  of  the  state's  using  its  public 
schools  as  a  medium  of  religious  instruction,  are  not  the  most  serious  ones.  The 
greatest  difficulty  is  that  of  securing  teachers  fitted  to  give  such  instruction.  The 
spiritual  side  of  our  nature,  tho  so  real,  is  so  difficult  of  analysis  that  psycholo- 
gists evidently  fear  to  enter  this  domain.  For  the  teacher,  an  understanding  of 
how  to  produce  the  desired  results  is  just  as  difficult.  Sometimes  she  finds  that 
the  very  thing  which  she  intended  to  bring  the  pupil  to  the  right  attitude,  only 
antagonizes  him. 

In  dealing  with  divine  truths  the  teacher  ought  to  exhibit  tact  and  good  judg- 
ment by  employing  fitting  language.  Study  is  required  to  gain  command  of  lang- 
uage which,  tho  definite  and  suited  to  the  comprehension  of  the  hearer,  is,  never- 
theless,  beautiful.     Commonplace   speech   robs   the  subject  of  its   charm;    rough 


50  THE  PLACE  OF  RELIGION  IN  EDUCATION 

speech  seems  to  add  the  element  of  vulgarity.  There  is  evident,  in  present-day 
evangelism,  a  tendency  towards  breaking  away  from  the  beautiful  expression  of 
religious  thought  that  has  for  millenniums  produced  the  world's  martyrs,  and 
towards  the  substitution  of  what  is,  to  say  the  least,  common.  Perhaps  this 
method  with  the  hardened  sinner  is  helpful,  and,  sometimes,  even  needful;  but 
with  children  it  is  entirely  harmful.  The  one  from  whose  mouth  the  child  learns 
the  great  truths  of  life  must  prune  her  words,  lopping  off  all  that  are  not  alive 
with  the  beautiful  and  lofty  spirit  of  God. 

Not  only  does  tactlessness  result  from  lack  of  understanding  of  the  religious 
sentiment  and  of  how  to  develop  it,  but  it  often  results  from  ignorance  of,  or 
lack  of  respect  for,  what  people  of  other  religious  affiliations  believe.  The  classes 
who,  because  of  the  definiteness  of  their  doctrines,  are  most  likely  to  be  offended 
are  Jews  and  Catholics. 

A  Jewish  parent  has  a  right  to  object  to  the  teaching  that  God  and  Christ  are 
one.  If  God  is  spoken  of  by  His  various  Old  Testament  appellations  no  difficulty 
will  arise.  To  the  child  who,  out  of  school,  has  come  under  Jewish  influence,  the 
name  God  denotes  one  person;  to  the  one  who  has  been  influenced  by  so-called 
orthodox  Christian  teachings,  God  denotes  three  persons.  The  problem  appears 
less  difficult  when  we  consider  that,  altho  Jews  and  some  Christian  sects  do  not 
acknowledge  Christ  as  divine,  they  regard  Him  as  a  great  moral  teacher,  worthy 
of  respect  because  of  the  influence  that  His  teachings  have  exerted  on  the  world. 
No  objection  will  be  made  to  the  mention  of  Christ,  if  no  attempt  is  made  to  in- 
fluence the  child  to  accept  Him  as  God.  In  the  grades,  it  is  best,  for  fear  of  mis- 
understanding, to  choose  most  biblical  literature  from  the  Old  Testament,  which, 
by  the  way,  is  well  adapted,  with  its  nature  allusions,  stirring  narrative,  and  its 
biography  of  heroes,  to  influence  childhood. 

It  requires  study  on  the  part  of  the  non-Catholic  teacher  to  recognize  what 
distinctively  Catholic  doctrines  she  must  not  interfere  with.  The  best  books  to 
consult  are  Cardinal  Gibbons'  "The  Faith  of  Our  Fathers,"  which  was  written  to 
explain,  from  the  Catholic  standpoint,  the  difference  between  Roman  Catholic  and 
Protestant  teaching,  and  "Our  Christian  Heritage,"  which  deals  with  the  beliefs 
that  Catholics  and  Protestants  hold  in  common.  If  the  teacher  wishes  the  support 
of  Catholics,  Greek  or  Roman,  in  regard  to  religious  instruction  in  public  schools 
*there  are  two  subjects  on  which,  in  her  capacity  as  teacher,  she  must  remain 
silent.  In  the  first  place,  she  must  make  no  statement  that  can  be  interpreted, 
"One  church  is  as  good  as  another."  A  Catholic  mother  teaches  her  child  that 
the  Roman  Catholic  church  is  the  church  founded  by  Christ.  Discussion  of  the 
relative  claims  of  denominations  for  precedence  must  be  avoided.  Also,  the 
teacher  must  not  lead  the  child  to  believe  that,  after  the  Roman  Catholic  Church 
has  interpreted  a  certain  passage  of  the  Bible,  any  member  of  that  church  has 
the  liberty  to  change  the  interpretation.  As  a  matter  of  fact,  no  part  of  the 
Bible  which  presents  difficulties  of  interpretation  is  likely  to  be  chosen  for  read- 
ing in  school.  The  question  as  to  the  "right  of  individual  interpretation"  need 
never  arise.  If,  however,  a  teacher  attempts  to  influence  Catholic  pupils  against 
these  teachings  or  against  any  other  definite  Catholic  teachings,  she  will  realize, 
as  never  before,  the  power  of  the  mighty  organization  of  the  Catholic  Church.  Its 
leaders  will  stand  firm  against  any  such  influence;  which,  however,  will  never 
be  exerted  by  the  tolerant  and  tactful  teacher. 

Another  necessary  qualification  for  the  teacher  is  consistency  of  life  to  the 
religious  principles  which  she  presents.  Just  as  the  child  has  little  respect  for 
the  instructions  of  a  manual-training  teacher  who  cannot  drive  a  nail  straight, 
so  he  fails  to  respect  the  instruction  of  one  who  preaches  forgiveness,  but  who 


THE  PLACE  OF  RELIGION  IN  EDUCATION  5 1 

manifests  an  unforgiving  spirit.  May  it  be  tliat  the  teacher's  recognition  of  the 
fact  that  she  must  become  a  consistent  follower  of  her  precepts  and  the  teacher's 
constant  attention  to  religious  truths,  will  react,  not  only  upon  the  pupil's,  but 
upon  the  teacher's  life?  The  study  of  the  way  to  lead  others  to  noble  action  will 
doubtless  lead  her  to  life  of  greater  nobility.  Thru  teacher  and  class,  the  force 
■of  religion  will  exert  itself  in  the  schoolroom  more  mightily  than  ever  before. 

In  deciding  how  religious  instruction  may  be  effectively  introduced,  one  must 
bear  in  mind  three  facts.  In  the  first  place,  instruction  must  be  systematic.  The 
system,  as  in  all  other  branches  of  teaching,  should  be  based  on  a  recognition  of 
the  fundamental  truths  to  be  emphasized,  and  on  the  child's  natural  development. 
Instruction  must  also  be  continuous.  It  should  begin  the  first  day  of  the  child's 
school  career  and  continue  without  interruption.  Better  a  few  minutes  spent 
every  day  in  an  attempt  to  encourage  immediate,  though  comparatively  trivial, 
action  than  a  longer  period  at  less  frequent  intervals.  Above  all,  instruction  must 
be  attractive.  In  religious  teaching,  attractiveness  is  perhaps  more  essential  than 
in  any  other.  Unless  the  child  experiences  a  certain  degree  of  pleasure  when  high 
Ideals  are  presented  to  him,  all  our  plans  for  him  are  frustrated,  because  in  him 
there  is  not  awakened  a  desire  to  attain  the  ideals.  To  make  the  study  attractive 
is  easier  than  may  be  supposed.  Activity  of  mind  is  pleasurable  to  the  normal 
child,  provided  he  is  not  prejudiced  against  the  subject  of  thought.  The,  teacher, 
then,  must  aim  to  avoid  his  developing  an  antipathy  to  religious  instructions  and 
to  keep  him  thinking. 

In  planning  a  course  of  instruction  the  first  step  is,  as  has  been  suggested, 
the  recognition  of  the  fundamental  truths  that  should  be  taught.  The  principles 
that  may  be  considered  fundamental  are  those  that  are  acknowledged  by  thinkers 
of  all  our  influential  creeds,  Protestant,  Catholic,  and  Jewish,  and  that  tend  to 
make  the  life  of  the  individual  and  citizen,  in  the  highest  sense  of  the  word,  effi- 
cient. The  classification  and  summary  of  such  truths  may  best  be  shown,  in  out- 
line form,  as  teachings  dealing  with: 

I.    A  God  of 

(a)  Love. 

(b)  Power. 

(c)  Law. 

II.    God's  standards   for   an  individual's  conduct   in   respect  to  his 
(n)  Attitude  toward  God 

(a)  Recognition    of    God's    power — ^humility. 

(b)  Gratitude. 

(c)  Loyalty   to    Him. 

(d)  Communion    with    Him — prayer. 

(2)  Attitude    toward    himself 

(a)  Purity   in  thought,   language,   and   deed. 

(b)  Truthfulness. 

(c)  Honesty. 

(d)  Self-control. 

(e)  Observance    of    a    day    of    devotion. 

(f)  Temperance. 

(3)  Attitude  toward  others 

(a)  Obedience    to    parents. 

(b)  Kindness    to    animals. 

(c)  Justice. 

(d)  Mercy. 

(e)  Self-sacrificing    generosity. 

(f)  Helpfulness    in    preserving    peace. 
Til.    Immortality  of  the  soul. 

IV.    Place  of  suflfering  in  the  world. 

V.     Importance     of     spiritual     development. 
VI.     Necessity   of   applying   principles   of  religion   to   all   phases  of  life,  private   and  public. 


52  THE  PLACE  OF  RELIGION  IN  EDUCATION 

After  we  have  clearly  in  mind  the  principles  to  be  emphasized,  we  must  con- 
sider the  mfilhod  of  presenting  them.  Altho  the  teacher's  aim  ought  to  be  very- 
definite  in  her  own  mind,  the  work  itself  should  not  be,  to  the  child,  too  evidently 
didactic.  If  he  realizes  that  he  is  in  a  certain  class  being  "taught  to  be  good,"  he 
is  not  likely  to  respond  eagerly  in  action.  Close  correlation  with  other  subjects 
of  the  curriculum  is  perhaps  the  best  method  of  presentation.  In  all  cultural 
subjects  opportunities  arise  for  a  discussion  of  religious  questions.  The  curri- 
culum must  of  course  be  natural;  morals  need  not  be  "tacked  on"  every  geo- 
graphy and  singing  lesson.  To  the  child,  however,  as  to  primitive  man,  the  thoughts 
of  God  that  arise  from  the  study  of  the  clouds,  for  instance,  seem  very  natural. 
We  grown-ups  have  the  notion  that  to  be  scientific  we  must  leave  thoughts  of 
God  out;  children  have  no  such  prejudice.  This  method  of  correlation  is  good 
because  it  is  likely  to  be  attractive,  and  also  because  it  gives  the  child  the  de- 
sirable impression  that  religious  activity  is  not  separate  but  connected  with  all 
other  phases  of  activity. 

The  subjects  that  most  naturally  lead  to  religious  instruction  are:  nature 
study  and  physiology;  biography,  history,  and  civics;  and  the  arts — painting, 
music,  and  literature.  An  attempt  will  be  made  to  illustrate  how,'  thru  each  of 
these  branches,  effective  religious  instruction  may  be  given.  Of  course  no  one 
will  infer  that  the  writer  holds  that  the  teacher's  only  aim  in  presenting  any  of 
the  subjects  mentioned  should  be  to  bring  out  religious  truth.  The  teacher  may 
imitate  Shakespeare  in  having  at  least  six  reasons  for  everything  that  she  pre- 
sents to  the  minds  of  her  audience. 

For  the  young  child,  as  for  the  young  races,  nature  study  is  a  source  of 
thought  concerning  God.  Let  the  teacher  connect  every  new  wonder,  as  it  draws 
upon  the  child's  consciousness,  with  the  idea  of  God.  At  the  end  of  a  lesson  on 
flowers,  it  will  not  blunt  but  it  will  heighten  interest  for  the  teacher  to  repeat, 
and  lead  the  children  to  memorize  the  biblical  passage  beginning,  "Consider  the 
lilies  how  they  grow,"  In  connection  with  the  study  of  trees  the  teacher  may 
call  attenion  to  the  kind  of  man  who,  according  to  the  First  Psalm,  is  like  a 
healthy  tree — "Blessed  is  the  man  that  walketh  not  in  the  counsel  of  the  ungodly 
— and  he  shall  be  like  a  tree  planted  by  the  rivers  of  water."  After  a  summary 
of  the  many  phases  of  nature,  the  One  Hundred  and  Fourth  Psalm  may  be  read. 
This  psalm  is  a  great  song  praising  the  God  who  shows  Himself  iit  so  many 
ways;  the  central  thought  is  expressed  in,  "O  Lord,  how  manifold  are  thy  works! 
Praise  ye  the  Lord."  The  Psalms  are  particularly  adapted  for  study  in  connec- 
tion with  natural  science  because  they  are  so  rich  in  figures  of  nature. 

Thru  the  study  of  physiology  and  hygiene^  God  is  recognized  not  only  as  a 
God  of  power  but  as  a  God  of  law.  His  power  is  manifested  in  the  wonderful 
mechanism  of  the  human  body.  His  laws  of  habit  and  of  retribution  prove  the 
truth  of,  "Whatsoever  a  man  soweth,  that  shall  he  also  reap."  Let  the  teacher 
aim  to  lead  from  a  discussion  of  physical  and  mental  habits  to  a  discussion  of 
spiritual  habits,  emphasizing  the  importance  of  care  as  to  the  formation  of  habits- 
of  truthfulness,  honesty,  generosity,  self-control,  and  purity  of  language  and 
thought.  Those  who  feel  that  sex-instruction  is  necessary,  can  give  it  in  no 
better  way  than  thru  the  combination  of  physiology  and  religion.  Without  sug- 
gesting evil,  the  exceptionally  tactful  teacher  may  make  the  laws  of  God  respect- 
ing purity  seem  very  sacred.  But  the  best  way  is  to  keep  the  growing  mind 
busy  with  the  good  and  the  pure  things  that  God  has  given  His  children  to 
think  about. 


THE  PLACE  OP  RELIGION  IN  EDUCATION  53 

-  The  study  of  the  lives  of  heroic  men  and  women  is  a  wonderful  aid  to  the 
teacher  who  aims  to  bring  forth  "doers  of  the  word  and  not  hearers  only."  Al- 
most without  exception  a  truly  great  man  is  a  believer  in  a  divine  spirit  and  a 
follower  of  what  he  considers  the  demands  of  that  spirit.  Every  great  man,  from 
mythical  Perseus  to  our  own  President  Wilson,  is  a  concrete  example  of  the  effect- 
ive combination  of  belief  and  action;  and  each  example  may  be  a  source  of  in- 
spiration to  our  boys  and  girls.  In  addition  to  the  lives  commonly  studied  in 
school,  we  should  include  Old  Testament  heroes  and  heroines.  During  the  study 
of  David's  life  bring  up  such  questions  as,  "Why  did  David  grow  to  be  such  a 
great  m.an?"  To  determine  the  answer,  analyze  his  great  prayer  (Psalm  25). 
"Why  was  he,  despite  his  troubles,  so  happy  that  he  wrote  some  of  the  sweetest 
songs  ever  written?"  Read  his  words  beginning,  "Thou  hast  put  gladness  in  my 
heart"  (Ps.  4:7-8).  After  studying  Solomon's  life,  ask  how  he  showed  his  wis- 
dom. Let  each  one  learn,  every  day  for  a  month,  one  of  his  wise  sayings.  The 
story  of  Hannah  presents  a  picture  of  a  patient,  trustful  woman,  whose  heart, 
when  God  blessed  her,  overflowed  with  gratitude,  expressed  in  her  song-prayer 
of  thanksgiving,  "My  heart  rejoiceth  in  the  Lord." 

History  should  be  presented  with  greater  emphasis  on  the  victories  of  peace 
than  on  the  victories  of  war.  The  teaching  of  history  as  one  great  military  cam- 
paign is  obsolete;  yet  we  cling  to  the  method  of  making  the  rise  and  fall  of  gov- 
ernments the  chief  subject  of  study.  Such  study  is  necessary  as  a  sort  of  frame- 
work around  which  to  group  other  and  greater  facts;  but  in  tracing  the  develop- 
ment of  nations  emphasis  should  be  laid  on  the  enduring  elements.  The  teacher 
should  aim  to  point  to  world-wide  peace  as  ideal;  and  to  show  the  transitory 
character  of  all  governments  that  have  been  built  up  in  opposition  to  the  eternal 
laws  of  God. 

The  study  of  government  should  include  a  study  of  the  principles  (which  are 
essentially  religious)  upon  which  an  enduring  government  rests.  Emphasize  the 
principles  that  government  should  be  carried  on  according  to  the  divine  standard 
of  justice;  and  that  in  government,  as  in  religion,  self-sacrifice  is  often  necessary 
for  the  common  good.  Above  all,  lead  the  young  man  and  the  young  woman,  also, 
to  realize  that,  before  God,  one's  responsibility  does  not  end  with  private  service, 
but  extends  to  public  service. 

In  connection  with  singing  there  is  not  a  sufficiently  general  study  of  the 
thought  expressed  in  hymns.  Hymns  are  lyrics  setting  forth  the  emotions  that 
great  souls  have  experienced  in  the  contemplation  of  God.  Interest  in  hymn- 
fiinging  increases  as  a  child  sees,  even  vaguely,  that  a  hymn  gives  to  a  dominant 
feeling  toward  God  a  beautiful  two-fold  expression — expression  thru  words 
and  expression  thru  music.  The  first  step  is  to  study  the  words  to  discover 
the  feeling  of  the  author.  In  preparing  to  sing  "Lead,  Kindly  Light,"  for  instance, 
explain  that  Newman  was  ill  on  board  a  sailing  vessel,  that  was  forced  to  remain 
quiet  for  a  week  because  there  was  no  wind,  when  he  wrote  the  word  part,  ex- 
pressing his  prayer  that  God  should  lead  him  and  his  faith  that  God  would  do  so; 
then  explain  that  the  musician  expressed  these  feelings  thru  the  music,  and  that 
the  music  and  the  words  were  combined;  and  finally,  suggest  that  each  one  of 
us  who  sings  the  hymn  may  make  it,  for  himself,  a  prayer  to  God,  in  whom  he 
has  faith.  This  method  is  a  help  towards  our  ultimate  aim  of  leading  the  child 
to  express  his  religious  feelings  in  action.  One  act  of  praise,  the  singing  of  the 
hymn,  may  be  performed  immediately.  A  book  of  hymns,  classified  according  to 
the  dominant  emotions  and  arranged  to  accord  with  the  development  of  the 
emotional  side  of  the  child's  nature  (and,  also,  including  only  the  hymns  or  parts 


54  THE  PLACE  OP  RELIGION  IN  EDUCATION 

of  hymns  that  would  be  approved  by  the  leaders  of  all  creeds)   would  be  useful 
in  the  schoolroom. 

One  of  our  aims  in  teaching  drawing  and  painting  is  to  develop  an  appreci- 
ative observation  of  the  world  in  which  we  live.  After  a  lesson  on  the  clouds,  for 
instance,  can  a  more  effective  ending  be  given  than  the  words  of  Scott: 

"We  often  praise  the  evening  clouds, 
And  tints  so  gay  and  bold, 
But  seldom  think  upon  our  God 
Who  tinged  those  clouds  with  gold." 

Literature  and  story-telling  are  especially  adapted  to  lead  to  religious  in- 
struction. God  directed  us  to  this  method  of  teaching  thru  literature  when  He 
gave  us  His  truths,  not  in  a  catechism,  but  in  a  library  of  spirited  history,  poetry, 
and  story.  There  is  an  almost  limitless  supply  of  literary  material  in  which 
ethical  and  religious  standards  are  applied  to  life.  Even  that  which  seems  to  be 
lacking  in  religious  thought  is  often  helpful  in  enforcing  divine  truth.  Shakes- 
peare's plays  are  illustrative  of  this;  altho  they  may  not,  at  first,  impress  the 
reader  as  being  spiritual,  they  picture  the  working-out  of  the  laws  of  God  in 
human  life.  A  high-school  class  can  be  brought  to  see  that  "As  You  Like  It,"  for 
example,  teaches  that  human  loyalty  brings  happiness:  every  character  is  either, 
from  the  beginning,  faithful  to  his  brother,  master,  friend,  or  sweetheart,  or,  be- 
fore the  end,  redeems  himself  by  repenting  of  his  lack  of  fidelity;  and  all  are 
happy,  too — they  truly  enjoy  merry  songs  and  practical  jokes — just  because  they 
have  been  loyal  one  to  another.  Is  it  not  natural  for  the  suggested  discussion  of 
loyalty  to  lead  to  thought  that  is  essentially  religious?  Another  reason  why  lit- 
erature should  be  employed  for  religious  instruction  is  that  much  lit- 
erature has  an  emotional  element  that  helps  to  create  the  desired  atmosphere  for 
the  presentation  of  truth,  and  to  produce  the  right,  attitude  toward  truth.  The 
emotional  effect,  may  be  used  to  lead  not  only  to  knowledge  but  also  to  action. 
After  any  pleasurable  effect  has  been  experienced  by  the  pupil  thru  an  artistic 
presentation  of  high  ideals,  the  teacher  should  try  to  lead  him  to  see  that  it  is 
his  privilege  to  take  a  step  for  himself — to  follow,  in  his  life,  the  same  ideals. 

Biblical  literature  is  admirably  adapted  to  help  in  attaining  the  ordinary 
recognized  aims  of  instruction  in  reading.  One  of  the  problems  that  an  English 
teacher  has  to  solve  is  how  to  lead  her  pupils  to  get  a  definite  impression  and 
understanding  of  a  work  as  a  whole.  They  must  see  that  every  artistic  produc- 
tion develops  some  central  idea  or  some  central  thought.  In  numerous  biblical 
writings,  the  thfeme  is  recognized  with  comparative  ease.  The  story  of  Daniel, 
for  instance,  may  very  early  be  told  so  that  the  child  understands  that  it  illus- 
trates loyalty  to  one's  faith  and  to  one's  God. 

Biblical  literature  may  be  employed,  too,  in  developing  the  power  of  grasping 
the  force  of  language.  The  study  of  figures  is  important  because,  when  a  reader 
loses  the  meaning  of  the  figurative  language,  he  loses  so  much  that  is  essential 
to  complete  enjoyment.  The  wise  teacher  in  English,  long  before  she  mentions 
the  name  of  a  figure  of  speech,  leads  her  pupils  to  see  how  clear,  or  forceful,  or 
beautiful,  an  idea  may  be  made  by  speaking  of  things  by  other  names  than  their 
real  names.  No  better  material  for  this  training  can  be  found  than  the  Psalms, 
because  they  abound  in  figures  that  a  child  can  appreciate — figures  of  nature  and 
of  warfare.  The  teacher  may'explain  figures  in  some  such  way  as:  "In  the  Psalms, 
names  that  are  not  exactly  meant  are  sometimes  given  to  things;  these  inexact 
names  help  us  to  understand  better  the  things  that  are  meant.  Why  is  'shade,' 
for  instance,  a  good  name  for  God?" 


THE  PLACE  OF  RELIGION  IN  EDUCATION  55 

Discuss  why  the  following  names  are  appropriate  for 

God — shepherd,  shield,  fortress,  rock,  light,  shade. 
•  Evil  forces — lion,  net. 

The  life  of  a  human  being — grass,  flower. 

A  soul  longing  for  God — a  hart  panting  after  the  water  brooks. 

A  righteous  man — a  tree  planted  by  the  rivers  of  water. 

An  ungodly  man — chaff. 

A  place  to  commune  with  God — the  nest  of  a  bird. 
While  the  necessary  aims  of  the  study  of  literature  are  being  attained  thru 
the  use  of  the  Bible,  the  child  is  gradually  storing  up  impressions  that  will  influ- 
ence his  whole  future  life. 

Besides  the  suggestions  as  to  how  children  may  be  brought  to  a  knowledge  of 
divine  truths  thru  a  correlation  of  religious  instruction  and  other  branches 
of  study,  two  important  questions  should  be  discussed — the  first,  how  to  lead  the 
individual  to  apply  divine  standards  to  public  life;  the  second,  how  to  direct 
children  to  immediate  action  in  accordance  with  religious  knowledge. 

Nearly  all  the  great  present  day  problems — political,  social,  and  industrial — 
may  best  be  solved  thru  the  education  of  our  citizens  in  applying  divine 
standards  to  groups  or  classes  of  people,  thru  the  education  that  results  not 
only  in  love  of  a  neighbor  but  also  in  love  of  a  group  of  neighbors.  The  first 
day  of  the  child's  school  life  should  be  made  to  count  in  attaining  such  an  atti- 
tude toward  his  neighbors,  and  every  day  thereafter  until  the  end  of  his  school 
career.  At  first,  a  sense  of  social  responsibility  may  be  encouraged  by  giving 
the  children  something  that  as  a  body  they  may  own  and  take  pride  in — a  pic- 
ture-book, a  plant,  or  anything  that  requires  care.  Speak  of  the  school  as  the 
home  of  the  class;  when  anyone  mars  a  desk,  he  is  injuring  what  belongs,  not 
to  himself,  but  to  thirty  or  forty  others.  If  he  looks  longer  than  his  share  of 
time  at  the  class's  book,  he  is  more  selfish  than  when  he  keeps  one  friend's  book, 
because  he  forgets  the  right  of  thirty  or  foFty  friends.  Later  on,  each  one  will 
be  fair  to  the  class  by  singing  his  best,  because  the  whole  class  enjoys  good  sing- 
ing. Still  later,  each  one  will  show  loyalty  to  his  school  by  making  one  member 
— himself — what  all  will  be  proud  of,  and  by  influencing  others  to  act  for  the 
common  good.  The  writer  knows  of  a  class  that  persisted  in  whispering  during 
chapel  exercises.  One  day  the  teacher  presented  the  following  line  of  thought 
to  the  class: 

Not   one   of  us   is   willing   to   have   anyone    say   that    S School    is   better    than   ours. 

People  judge  whether  S School   is   better   or   not  by /what   the   members   of  each   school 

do — in  the  school-room,  on  the  street,  on  the  athletic  field,  in  chapel.  Even  tho 
we  may  not  be  able  to  honor  .our  school  on  the  foot-ball  field,  there  are  plenty  of  ways 
in  which  we  can  help  to  make  our  school  one  of  the  best, — among  others,  self-control 
in   chapel. 

After  this  talk  the  teacher  sometimes  had  to  say,  "I'm  sorry  that  in  chapel 
today  somebody  forgot  to  show  his  school-spirit,"  but  there  was  a  remarkable 
difference  in  the  conduct.  A  tactful  instructor  can  lead  children  continually  to 
ask  such  questions  as,  "How  can  I  show  my  love  to  God  by  the  way  I  treat  my 
family;  my  gang;  my  town?"  and,  "What  difference  does  my  education  make  to 
my  country?" 

The  second  problem — as  to  how  to  direct  children  to  immediate  action  in  ac- 
cordance with  religious  knowledge — is  most  difficult.  Everybody  knows  that  it 
is  easier  to  show  people  what  they  ought  to  do  than  to  lead  them  to  do  it.  Let 
tho  teacher  not  become  discouraged  if  many  attempts  seem  to  fail.     A  great  part 


56  THE  PLACE  OF  RELIGION  IN  EDUCATION 

of  her  work  necessarily  consists  in  giving  the  child  knowledge  of  God  and  of  the 
responsibility  God  has  placed  upon  him.  She  may,  in  her  zeal,  do  more  harm  than 
good  by  too  much  talking:  the  Great  Teacher  often  left  His  parables  unexplained. 
Sometimes  a  seed  fails  to  grow  because  it  is  over-watered:  there  comes  a  time 
when  all  the  wise  laborer  can  do  is  to  rest,  trusting  in  "God  that  giveth  the  in- 
crease." But  there  are  ways  in  which  the  teacher  can  at  least  point  toward  defi- 
nite action.  All  teachers  should  combine  their  efforts  to  form  in  children  the 
habit  of  looking  for  opportunities  to  act  nobly.  Composition  work  is  helpful,  when 
it  requires  concrete  thought  that  may  result  in  aclion.  For  instance,  after  the 
study  of  Daniel,  compositions  may  be  prepared  on  "A  Twentieth  Century  Daniel," 
or  "Daniel's  Twentieth  Century  Sister."  Dramatization  is  often  effective  in  that  it 
involves  action:  the  actors,  at  least,  feel  and  then,  according  to  their  feelings,  do. 
Sometimes  the  class  may  talk  over,  in  not  too  personal  a  way,  the  cases  where 
its  members  have  lived  up  to  what  they  know  is  right.  Let  us  to  whom  is  given 
the  privilege  of  planting  and  watering  the  good  seed,  do  it^  with  might,  and  with 
wisdom:  "And  let  us  not  be  weary  in  well  doing;  for  in  due  season  we  shall 
reap,  if  we  faint  not." 

Before  a  possible  course  of  instruction  is  outlined,  the  question  arises  as  to 
w^hether  the  boys  and  girls  should  have  separate  courses,  dealing  with  different 
predominant  ideals  according  to  sex.  The  writer  holds  that  it  is  wiser  not  to 
divide  the  class:  girls  need  guidance  in  forming  ideals  of  true  manhood;  boys 
in  forming  ideals  of  true  womanhood.  The  teacher  should  aim  thruout  not  to 
make  instruction  one-sided. 

No  course  in  religion  can  be  mapped  out  except  to  correlate  with  a  definite 
curriculum.  The  one  who  plans  the  course  should  classify  and  connect  Old  Testa- 
ment literature,  so  that  at  the  end  of  the  course  the  child  would  have  a  knowl- 
edge of  Jewish  history:  he  should  classify  hymns  according  to  their  adaptability 
for  use  in  the  classroom;  he  should  also  insist  on  memory  work  thruout,  for 
that  which  means  little  to  the  child,  may,  if  memorized,  mean  much  to  the  man. 
A  few  suggestions  as  to  what  truths  and  standards  of  conduct  may  be  empha- 
sized at  the  various  periods  of  the  child's  development;  illustrative  examples  of 
studies  that  naturally  lead  to  instruction  in  religion,  and  illustrations  of  methods 
of  developing  the  principles,  may  prove  helpful  to  one  who  is  planning  a  definite 
course.    These  suggestions  will  be  given  in  the  following  outline  form: 

FIRST  GRADE 

Correlate    with    study    of    flowers,    trees,    birds,    snow,    etc. 

I.    God   our    Loving   Father,   shown   by 

(a)  Beautiful    things — flowers,    etc. 

(b)  Things   that   bring  happiness 

1.  Learn 

(a)  The    world    is    so    full    of    a   number    of    things, 

I'm   sure  we   should  all  be  as   happy   as   kings. — Stevenson 
Name   things    to    make   us    "happy    as    kings" 

(b)  The   Year's   at   the   Spring — Browning 

(c)  God    Sees    the     Little    Sparrow     Fall — Gary 

2.  Learn    and    sing — No    Farthly    Father    Loves    Like   Thee — Faber 

II.    How  other  people  have  shown  that  they  are  loving  children  of  God 

1.  By    doing    what    God    wished 

(a)  Joseph    forgave    and    helped    his    brothers 

(b)  Hannah   gave  up   her   little  boy  to   God,   who   gave  him  to  her 

(c)  Mr.    Angell    tried    to    get    everybody    to    be    kind   to    animals 

2.  By    talking    to    God    as    their    Father 

Read   part   of   Hannah's   song   thanking   God    for   her   baby   boy 


THE  PLACE  OF  RELIGION  IN  EDUCATION  57 

III.    Each   one   of   us   can   show   our   Heavenly    Father   that   we   love   Him   by 

1.  Being   kind    to    the    rest    of    His    children 

(a)  Obeying   and   loving   parents    and   teachers 
»  Ivcarn    4th    Commandment 

(b)  Being    unselfish— playing    games    that    our    playmates    like,    rather    than    the 

ones    that    we    like    best 

2.  Talking   with    Him 

Sing  several  stanzas  of  the  song-prayer — Now-  the  Day  is  Over 

3.  Talk    over    and    learn 

(a)  Little   Things — Mrs.    Brewer 

(b)  Kind  Hearts  are  Gardens 

(c)  The   Golden    Rule 

(d)  Matt.    22:37-39    on    love    of   God    and   neighbor 

A  little  child  may  have  a  loving  heart 

Most  dear  and  sweet. 

And  willing  feet. 
A  little  child  may  have  a  happy  hand. 

Full  of  kind  deeds 

For  many  needs. 
A  little  child  may  have  a  gentle  voice, 

And   pleasant    tongue, 

For  everyone. 

In  the  first  year  the  teacher  may  have  truly  "heart-to-heart"  talks  with  her 
children:  they  accept  her  word  as  law;  they  look  upon  prayer  as  natural. 

The  work  should  begin  at  the  earliest  opportunity,  that  the  children  may 
come  to  look  upon  it  as  the  proper  thing  for  teacher  and  pupil  to  talk  over  the 
great  things  of  life. 

SECOND    GRADE 

Correlate   with   study   of   seed    development 

I.    God    of    power,    shown    by 

(a)  Wonderful   objects   of  nature 

(b)  Growth    in   nature 

1.  Learn 

(a)  The    Wonderful    World— W.    B.    Rands 

(b)  A   Fairy   Seed   I   Planted 

(c)  Back   of   the    Loaf   is   the   Snowy    Flour — Dr.    Babcock 

(d)  Only  a   Grain   of  Wheat 

2.  Sing 

(a)  God  Moves  in  a  Mysterious  Way 

(b)  My  God,  How  Wonderful  Thou  Art 

II.    Deeds  grow  like  seeds.     Learn 

(a)  A    Kindly    Act    is    a    Kernel    Sown— J.    B.    O'Reilly 

(b)  Oh,   a  Wonderful  Thing  is  a   Seed 

(c)  Kind    Hearts    are    Gardens 

(d)  Whatsoever  a  man  soweth,   that  shall  he  also  reap 

III.  People    who    have    planted    good    seeds 

1.  Tell  or  read 

(a)  Kind    acts    of    Lincoln 

(b)  St.     Francis'     Kindness     to     the     Wolf 

(c)  The    Little    Loaf 

(d)  Somebody    Did    a    Golden    Deed 

2.  Ask    for    original    stories 

IV.  Good   seeds   that   we   can   plant 

(a)  Kindness  toward  animals;   poor,   weak  people;   the  class 

(b)  Giving   what    we    ourselves    would   like,    to    people    who    would    like    it 

(c)  Purity    in    language 

(d)  Talks  with  God — these  talks  may  grow  to  golden  deeds 


58  THE  PLACE  OF  RELIGION  IN  EDUCATION 

THIRD  GRADE 

Correlate    with    study    of    animal    life 

I.    Watchful    care    of    God 

1.  God   the   Shepherd 

(a)  Learn    Ps.    23 

(b)  Read:     The    Song   of    Our    Syrian    Guest— W.    A.    Knight 

2.  Names  for  God  that  show  His  care — shield,  rock,  light,  shade,  fortress 

3.  God's  care  for  the  Israelites  in  Egypt  and  in  the  wilderness 

4.  Read :     The    Captain's    Daughter — Jas.    T.    Fields 

5.  Sing:    There  Were  Ninety  and  Nine 

II.    Other  people  have   shown   their   gratitude   to   God 

1.  By   care   for    animals 

(a)  Explain    Mr.    Angell's    work    in    the    protection    of    animals 

(b)  Read:    Black  Beauty 

2.  By    care    for    other    people 

(a)  Lincoln's   care   for   the   negroes 

(b)  Jonathan's   care   for   David 

(c)  Read 

(i)  Which   Loved   Best? — Joy   Allison 
(2)   Story    of    Cain    and   Abel 

3.  By    prayers    of    thanksgiving 

Read  songs  of  thanksgiving  in  Ps.  95  : 1-7 ;  96 ;  97  ;   100 ;   103 

III.  We    can    show    gratitude    by 

(a)  Joining  a   society   for    animal    protection.       Interest    in    this  organized   move- 

ment   will   lead   to   interest   in    other    such   movements 

(b)  Being  fair  to  brother,   sister,   mate,   class — discuss   teasing 

(c)  Respecting   other's   property;    especially,    property    of   the    class 
(d)"'Trying   to    avoid   quarrels 

(e)  Courtesy   to   older  people ;   to  the  class 

(f)  Praying  for  others 

(g)  Thanking    God    in    prayer 

IV.  Learn 

1.  Hurt   No   Living  Thing — C.    Rossetti 

2.  If   any   little   love -of   mine 

May  make  a  life  the  sweeter,  etc. 

3.  Politeness  is  to  do  and  say 

The  kindest  thing  in  the  kindest  way 

FOURTH     GRADE 

Correlate  with  study  of  stars  and  seasons;   and  with  stories  of  heroes 

I.    God  of  order  in  the  universe 

1.  Read. 

(a)  Songs   praising    God    for   His    works 

1.  When    I    consider    thy    heavens,    etc.    (Ps.    8) 

2.  The  heavens   declare   the   glory   of   God,   etc.    (Ps.    19) 

(b)  A    Child's    Thought    of    (k)d — Mrs.    Browning 

(c)  'Round    the    Year — G.    Cooper 

2.  Sing — Before   Jehovah's   Awful    Throne 
II.    Heroism 

1.  Heroes    of    history    and    literature 

(a)  George    Washington 

(b)  Samuel — heroic    in   telling  the   truth   to   EH 

(c)  David 

(d)  Greek  Heroes — Kingsley  , 

(e)  The    Banyan    Deer— Mrs.    C.    A.    Lane 

2.  Heroism   of 

(a)  Being  just 

(b)  Truthfulness 

(c)  Respecting    the    feelings    and    rights    of    others — discuss    the    right    of    other 

people  to  have  an  undisturbed  Sunday 


59 


THE  PLACE  OP  RELIGION  IN  EDUCATION 

(d)  Honesty 

(e)  Forgiveness 

(f)  Standing   for  pure   language,   kindness,    etc. — read — Somebody's    Mother 

(g)  Joining    a   temperance    society 

III.     lycarn 

I.    So    nigh    is    grandeur    to    our    dust, 
So  near  is  God  to  man, 
When  Duty  whispers  low,  "Thou  must," 
The  youth  replies,  "1  can." — Kmerson 

2.  Our    Heroes — Phoebe    Gary 

3.  Speak  the  truth  and  bear  the  blame 

4.  He  who  fears  man  will  do  nothing 

5.  Gowards   are   cruel,    but    the   brave 
lyove   mercy,    and    delight    to    save. — Gay 

FIFTH    GRADE 
Emphasize   hymn-singing 

I.    Spirit   of  praising  and  petitioning   God 

1.  Study  many  hymns  of  praise  and  petition,  like 

(a)  All    People    That    on    Earth    Do    Dwell 

(b)  A   Mighty    Fortress    is   Our   God 

(c)  As  Pants  the  Hart  for  Cooling  Streams 

(d)  Guide    Me,    O    Thou    Great  Jehovah 

(e)  Lead,   Kindly   Light 

(f)   Lord,    We    Come    before    Thee    Now 

2.  Study   many   psalms   as    songs 

II.    Loyalty    to    God,    shown    in 

1.  Praise  and  prayer  — 

2.  .Gratitude 

3.  Self-sacrifice     for     others,     especially     for     groups     of     people 

4.  Doing  good,  not  for  yourself,  but  for  God 

III.    Literature  and  story-telling 

1.  Abraham's    sacrifice    of    Isaac 

2.  How    the    Israelites,    at    various    times,    failed    in    loyalty  _ 
:3.    Ruth 

4.  Daniel 

5.  Loyalty — Madeline   Bridges 

6.  The    Village    Blacksmith — Longfellow 

7.  King    of    the    Golden    River — Ruskin 

8.  King    Robert   of   Sicily — Longfellow 

9.  To    a    Waterfowl — Bryant 

10.  Excelsior — Longfellow 

11.  Unseen  Yet  Seen — Eleanor  Donnelly 

12.  The    Mansion — Van    Dyke 

SIXTH   GRADE 
Correlate  with  physiology;   and  with  stories  of  struggle  and  retribution 

I.    God  of  law — emphasize  God's  laws  respecting 

1.  Habit 

2.  Retribution 

3.  Necessity    of    struggle 

II.    Care    as    to    habits    of 

1.  Good,  kind  thought  and  action 

2.  Truthfulness 

3.  Temperance 

4.  Self-control 

5.  Using    reverent    language 

Discuss  how  habits  aflfect  the  groups  to  which  one  belongs — family,  gang,   school, 
church,  city 


6o  THE  PLACE  OF  RELIGION  IN  EDUCATION 

III.  Importance    of   struggle    against 

1.  Anger 

2.  Lying 

3.  Envy 

4.  Revenge 

5.  Thought  that  may  lead  to  evil  action 

IV.  Literature    and    story-telling 

1.  Stories     showing    various    punishments     that    the     children     of     Israel     suffered     for 
disobeying    God's    laws 

2.  Stories  of  men   who  have   struggled  for   success — Lincoln,   IJdison,   etc. 

3.  Franklin's  Autobiography 

4.  The   Builders — Longfellow 

5.  A   Builder's    Lesson — J.    B.    O'Reilly 

6.  The    Great    Stone    Face — Hawthorne 

7.  You    Never    Can    Tell    What   Your   Thoughts   Will    Do— Longfellow 

8.  Prune  Thou  Thy  Words — Newman 

9.  The  Ladder  of  St.  Augustine — Longfellow 
ID.    Gradatim — Holland 

11.  What   Have  We   Done  Today? — Waterman 

12.  One  by   One— Proctor 

13.  The  teacher  may  tell  parts  of  the  story  of  Edith  Wharton's  "The  Sanctuary"  to 
bring  out  the  moral  struggle.  The  hero  meets  no  person  who  works  against 
him ;  but  he  undergoes  a  struggle  with  himself  in  deciding  whether  he  shall  dis- 
honestly  use    his   deceased    friend's    drawings    for   his    own    advantage. 

V.    Compositions    on    subjects    like    "A    Boy    Who    Had    a    Battle    with    Himself." 

SEVENTH   GRADE 
Correlate   with  biography   and   history 

I.    Natural    belief    of    all    races    in    a    divine    spirit    or    spirits 

1.  Review  epics  and  "Greek  Heroes"   to  bring  out  proofs  of  such  belief 

2.  Read 

(a)  Sohrab    and    Rustum 

(b)  As  the  hart  panteth  after  the  water  brooks,  etc.    (Ps.  42) 

3.  Sing   hymns   expressing   longing   for    God 

(a)  As   Pants  the   Hart   for    Cooling   Streams 

(b)  Nearer,    My    God.    to    The'e 

(c)  Oh,    for    a    Closer    Walk    with    God 

(d)  Again   as    Evening's    Shadow    Falls 
II.    Heroism 

I.  What  a  hero  is — one  who  does  something  hard  because  he  believes  he  has  a  good 
reason  for  doing  it  , 

(a)  Physical   and   military   heroes 

Study  various  lives  to  decide  what  reason  led  each  hero  to  act. 
Some  men  have  considered  it  a  sufficient  reason  to  sacrifice  their  lives 
that  their  country  might  be  larger  and  more  powerful.  Is  this  a 
good  reason?  What  laws  of  God  are  disregarded  when  this  is  con- 
sidered sufficient  cause  for  warfare?  What  reasons  led  our  heroes  in 
the  Revolutionary,  Civil,  and  Spanish- American  wars?  Would  revenge 
for  sinking  the  Maine  have  justified,  before  God,  the  Spanish-Ameri- 
can War? 

Taking  of  human  life  is  heroic  only  when  it  is  necessary  for  some 
good  cause  or  principle.  Let  the  child  decide  why  we  include  in  our 
list  of  heroes  such  men  as  Beowulf,  King  Arthur,  Joshua,  Washington, 
General  Warren,  Pickett,  Hobson — despite  the  fact  that  they  took 
human   life. 

(b)  Spiritual   heroes 

(i)   Father    Damien 
(2)   Enoch   Arden 

Study    Lincoln's — Gettysburg   Address 

(c)  Heroines 

(i)   Study  the  lives  of  Esther;    Frances   E.    Willard ;    Florence   Nightingale; 
Carol  in  "The  Birds'  Christmas'  Carol" 


THE  PLACE  OF  RELIGION  IN  EDUCATION  6 1 

»    (2)   Discuss    the    prominent    part    taken    by     women    in    the    world's    great 
movements 
(3)    Learn 

The   rights   of  women,   what   are  they? 
The  right  to  labor  and   to  pray, 
The  right  to  comfort  in  distress. 
The  right,  when  others  blame,  to  bless. — Whittier 
2.    The  individual's   responsibility   in   deciding   what   cause  he   will   uphold 
Great  men  have  prayed  for  guidance 

III.  Heroes  are  needed  in  movements  for 

(a)  Prevention   of  cruelty   to   animals 

(b)  Universal    temperance 

(c)  Bettering    sanitary    and    civic    conditions 

■^  (d)   Making   Sunday    a  happy    day   of   devotion ;    not   a   noisy   day 

All  these  movements  are  (i)  for  the  protection  of  God's  weaker  crea- 
tures and  (2)  often  involve  sacrifice  of  the  individual's  rights  for  the  sake 
of  the  general  good.  For  instance,  I  have  a  right  to  drink  what  I 
want  to,  and  possibly  strong  drink  may  not  seriously  injure  me;  but 
it   will  help  many   weak   people   if  I   heroically   give  up   my   right. 

IV.  Compositions  on  subjects  like 

(a)  The  Heroine  of  the  Dish-pan 

(b)  The     Hero     Who     Thought     He     Failed 

V.    We  may  be  heroes  and  heroines  in  standing  for 

(a)  Honesty  in  the  classroom 

(b)  Purity    everywhere 

(c)  Respect    for    property — private    and    public 

(d)  Helping    to    make    the    world    better    by    joining    other    people    who    want    to 
make    it    better 

(e)  Spirit    of    humility 

I   have  done  a  braver  thing 

Than    all    the    worthies    did ; 

And    yet    a    braver    thence    doth    spring, 

Which  is,  to  keep  that  hid. — Kipling. 

EIGHTH   GRADE 
Correlate    with    literature;    civics;    and    lives    of    painters,    sculptors,    musicians,    and    authors 

I.    God's  law  of  choice 

1.  Read 

(a)  The    Merchant    of    Venice 

This  play  shows  us  more  than  a  dozen  persons,  each  of  whom  makes  a 
choice — wise  or  unwise — according  to  the  kind  of  person  that  he  is.  Dis- 
cuss the  choice  of :  each  of  the  three  suitors ;  Antonio ;  Jessica ; 
Portia ;  Nerissa ;  Gratiano ;  Launcelot ;  Shylock,  etc.  Shakespeare  em- 
phasizes the  fact  that  a  person  shows  what  he  is  by  his  choice  of  friends. 

(b)  The  Gift  of  Tritemius — Whittier 

(c)  Joshua    (Chap.    24) 

Choose  you  this  day  whom  ye  will  serve ;  *  «  *  but  as  for  me  and 
my  house,  we  will  serve  the   Lord. 

2.  Tlie    duty    of    studying    the    possible    results    of    choice 

Read:  Julius   Caesar 

In  joining  the  conspiracy  Brutus  made  an  unwise  choice.  He  did  not 
foresee  the  civil  war  that  resulted  from  his  choice.  He  loved  his  country ; 
he  was  brave ;  but  he  did  not  study  the  question  as  to  what  would  follow 
the   killing  of   Caesar. 

3.  Our   responsibility    in   choosing 

(a)  Our    intimate    friends 

(b)  Whether    or    not    we    will    stand    for    justice    and    brotherly    love    in    private 
and    public    life 

(c)  Whether  or  not   we   will   strive   for   an   education 

Discuss  the  effect  of  educated,  upright  citizens  upon  a  city  and  upon 
a  nation. 


62  THE  PLACE  OF  RELIGION  IN  EDUCATION 

(d)   Our  life-work 

Discuss  the  opportunities  for  doing  good  in  various  callings.     Be  care- 
ful    not     to     overestimate    the     opportunities     in     professions     compared     to 
opportunities    in    other    lines    of    work.        Suggest    that    God's    guidance    be 
sought. 
II.    The    place    of    suffering    in    the    world 

1.  Read 

(a)  Job 

(b)  The    Rime    of    the    Ancient    Mariner 

The   crime   of  the   Mariner   was   so   great  because   it   was   committed   in 
the    spirit    of    hatred.      Thru    suffering   he   came    to    a    spirit    of    love ;    thru 
^  love  he  came  to  God. 

(c)  The  fining  pot  is  for  silver,  and  the  furnace  for  gold:  but  the  Lord  tryeth 
the   hearts. — Proverbs    17:3 

2.  The  beauty  and  reward  of  patience 

(a)  Stories  showing  the  patience  of  great  painters,  sculptors,  musicians,  and 
authors — Millet,  Michelangelo,  Beethoven,  Mozart,  Goldsmith,  Milton,  Lamb, 
Longfellow,    etc. 

(b)  Original    stories    of    patience 

(c)  Learn 

(i)   Milton's   sonnet— On   His  Blindness 

(2)   Genius    is    eternal    patience. — Michelangelo 

High  School 

The  force  of  religion  ought  to  exert  itself  in  developing  our  high-school  boys 
and  girls  into  efficient  citizens.  College-bred  teachers  in  secondary  schools  are 
too  likely  to  feel  that  training  in  leadership  must  be  left  to  the  college.  This  is 
true  to  a  certain  extent;  but  we  must  not  forget  that  education  is  needed  not  only 
to  produce  strong,  unselfish  leaders,  but  also  to  produce  intelligent,  unselfish  fol- 
lowers. In  order  that  training  may  continue  without  interruption,  the  teachers 
in  every  high  school  should  clearly  understand  what  courses  in  the  various 
years  are  to  assume  the  responsibility  of  giving  definite  religious  instruction. 

Many  of  the  works  of  literature  that  are  commonly  read  in  high  school  be- 
cause they  meet  the  college  entrance  requirements  afford  suggestive  material  for 
religious  teaching.  Old  Testam^ent  narrative,  which,  according  to  the  present 
college  entrance  requirements,  may  count  as  one  unit  of  literature,  is  especially 
fitting  in  a  course  that  includes  instruction  in  religion.  Instead  of  this  study 
of  Old  Testament  narrative,  or  better,  supplementary  to  such  study,  the  course 
should  include  various  other  selections  from  the  Bible.  The  aim  in  teaching  these 
selections  should  be  to  develop  in  the  pupil  the  ability  to  read  the  Bible  with 
understanding,  with  profit,  and  with  enjoyment.  Altho  the  New  Testament,  as 
suggested  earlier  in  this  discussion,  is  not  suited  to  instruction  in  the  grades,  it 
may  safely  be  included  in  the  high-school  course. 

At  the  high-school  age  there  is  little  danger  of  any  pupil's  failing  to  recognize 
that,  even  if  he  may  not  accept  it  as  the  record  of  the  teaching  of  a  divine  savior, 
the  New  Testament  is,  nevertheless,  worthy  of  his  respect  because  it  is  an  artistic 
presentation  of  lofty  thought;  thought  that  has  been  accepted  by  many  great 
thinkers  and  by  many  great  peoples.  There  is,  then,  no  reason  for  omitting  the 
study  of  the  New  Testament.  The  following  outline  suggests  portions  of  the 
Bible  that  are  suitable  for  high-school  study : 

I.     Description    of 

1.  Heavenly  hosts  praising  God — Rev.    19:1-6 

2.  Heavenly    City — Rev.    21:16-22:5 
II.    Exposition    of 

1.  Moses — Ex.    20 

2.  Solomon — from  Proverbs  ,^^^m 


THE  PLACE  OF  RELIGION  IN  EDUCATION  63 

3.  John    the    Baptist — Luke    3:3-14 

4.  Christ — Sermon    on    the    Mount 

5.  Paul,    concerning 

(a)  Charity   and   gratitude — I    Cor.    13;    Col.    3:14,    15 

(b)  Spiritual  warfare — Kph,   6:13-18;   I  Tim.   6:12;   II   Tim.   5:6-8 

(c)  Suffering — Heb.    2:18;    12:5-13 

(d)  Social     and     political     questions — Col.    3:18;    4:2:    4:5-6;    I     Thess,     4:3-13; 
5:4-18;    Titus   3:1-3;    Heb.    13;    Rom,    15:1 

III.  Narrative    to    illustrate    truths    concerning 

1.  Duty  of  forgiveness — Matt.    18:23-35 

2.  Use  of  advantages — Matt.   25:14-30 

3.  Active    charity — lyuke    10:29-37 

4.  Joy    of    God    over    a    repentant    sinner — Luke    15 

IV.  Arguments   of   Paul 

1.  To    Romans,    on 

(a)  Obeying    magistrates — Rom.     13:1-6 

(b)  Love    is    the    fulfilling    of    the    law — Rom.    13:8-10 

2.  To    Athenians,    on 

The  nature  of  God — Acts    17:16-33;   analyze  arguments   in   22-31 

V.    Poetry 

1.  Epic — from    Genesis    and    Exodus 

2.  Lyric 

(a)  Psalms — classified   in  cyclopedic  concordance 

(b)  Lament   of    David   for   Saul    and   Jonathan — II    Sam.    1:17-27 

(c)  Thanksgiving   songs   of 

(i)   Hannah — I    Sam.    2:1-10 
(2)   Mary — Luke    i  :46-55 

3.  Compare   biblical    lyrics    with    other    religious    lyrics,    like 

(a)  Soul    and    Body — Shakespeare 

(b)  Lead,    Kindly     Light — Newman 

(c)  Ode    on    Intimations    of    Immortality — Wordsworth 

(d)  My    Heart    Leaps    Up — Wordsworth 

4.  Dramatic — in  spirit,  but  not  in  form 

(a)  Downfall    of    Samson — Judges     16:4-31 

Request  the  class  to  dramatize  the  story ;  ask  such  questions  as :  What 
central  thought  should  be  developed?  What  information  concerning  Sam- 
son's former  life  should  be  given  in  an  introduction?  How  many  incidents 
are   given   in  Judges    16:4-31?     Where  are  the   climax   and   the  catastrophe? 

(b)  Read:    Samson  Agonistes 

What  part  of  Samson's  story  did  Milton  dramatize? 

Besides  the  literature  courses  planned  to  give  high-school  students  religious 
instruction,  a  course  in  general  biology  and  a  course  in  general  history  may  be 
given  to  further  such  instruction.  In  each  course  the  teacher,  in  connection  with 
the  work  ordinarily  required  in  biology  and  history,  should  aim  to  develop  re- 
ligious truth.  Such  correlation  with  biology  will  remove  the  danger — so  fre- 
quently present  in  scientific  study — that  the  student  may  be  led  away  from  a 
belief  in  God.  Not  only  will  it  remove  the  danger,  but  it  may,  by  unfolding  God's 
wonderful  plan,  in  which  the  tiniest  spark  of  life  is  an  inherent  part  of  the  per- 
fect whole,  strengthen  his  belief  in  a  divine  intelligence.  Such  correlation  with 
history  will  lead  the  student  to  a  realization,  helpful  even  if  it  be  a  vague  re- 
alization, of  God's  guidance  in  the  world's  greatest  crises.  In  the  following 
topical  lists,  the  writer  attempts  to  suggest  lines  of  religious  thought  which,  in 
the  hands  of  a  skillful  teacher,  may  naturally  and  easily  develop  from  the  study 
of  biology  and  of  history: 


64  THE  PLACE  OP  RELIGION  IN  EDUCATION 

BIOLOGY 

Suitable    for    first    year    high    school 
Evidences   of  the  existence   of  a   Divine    Creator 

I.    The   wonderful   plan    realized   in   life-forms   necessitates    a    recognition    of   divine   creative 
power.      This  plan  is  wonderful  because  it 

1.  Includes  every  form  of  life — from  lowest  to  highest ;   every  form  shows  definite  plan 

2.  Shows  care  as  to  infinitely  minute  details 

In  astronomical  research,  the  student  is  overwhelmed  in  the  attempt  to  imagine 
the  harmonious,  infinitely  vast  works  and  systems  of  the  Creator's  plan ;  in  bio- 
logical research,  the  student  is  perplexed  in  the  attempt  to  imagine  the  har- 
monious and  infinitely  minute  details  of  the  same   Creator's  plan. 

3.  Gives    power    to    life-forms    to     adapt    themselves     to     changing    circumstances     and 
surroundings 

4.  Provides  for  natural  punishment  of  the  life-forms  that  do  not  obey  the  natural  laws 

5.  Tends  to  preservation  of  life  under  varying  circumstances 

6.  Encourages  development  from  lower  forms  of  life  to  higher  forms 

7.  Makes   the  various  forms   interdependent 

Discuss    how    this    divine    plan    compares,    in    each    respect,    with    mere    human 
plans.        Also,    what    each    fact    concerning    these    known    life-forms    leads    us    to 
believe  concerning  the  future  life  of  the  spirit. 
II.    There   are   definite   limits   to   the   knowledge   that    can   be    obtained    thru    science 

Science  discovers  the  divine  laws  that  govern  life ;  science  has  not  taught 
us  to  create  life. 

HISTORY 

Suitable  for  second  year  high  school 

1.  Natural   belief   of   mankind    in 

(a)  Divine    power    or    powers 

(b)  Immortality  of   the   soul 

(c)  Prayer 

2.  Ethical   principles    common   to    several    religious   systems 

3.  Immorality   and  corruption   preceding  downfall   of  nations 

(a)' Intemperance 

(b)  Lack    of   ideal   home    life 

(c)  Political  intrigue 

4.  Important    part    played    by    the    church    in    the    civilization    of    the    world 

5.  Development  of  high   ideals  respecting 

(a)  Religious    tolerance 

The  cause  of  religious  persecution  is  not  religion :  but  the  failure  of  men 
to  apply  divine  standards  to  social  and  political  life.  Self-control  of 
races   needs   to   be   developed   to   conquer  barbarous   instincts. 

(b)  Warfare 

Classify  wars  as:   (i)  unjustifiable;   (2)  justifiable;   (3)   ones  which  have 
•  led  to  scandal  because  people  have  forgotten  the  great  cause. 

6.  What    we    may    hope    for    in    the    future — religion    carried    into    every    phase    of    life 

7.  What   we   can    do    to   make   the   future   greater   than    the   past 

Besides  the  instruction  connected  with  biology  and  history,  there  may  be 
offered,  in  a  high-school  curriculum,  special  courses  designed  to  summarize 
previous  religious  teachings.  The  two  following  lists  suggest  appropriate  sub- 
jects for  discussion  in  such  special  courses. 

SPECIAL  COURSE 

Suitable    for   third   year    high    school 

1.  Evidences   of   the   existence   of   God 

2.  Summary    of    principles    of    conduct    accepted    by    Protestants,    Catholics,    and    Jews 

3.  The  attitude  of  our  influential  religious   systems  towards  questions   as  to 

(a)   The   power   of   an   individual   to   determine   his   own    destiny 


THE  PLACE  OF  RELIGION  IN  EDUCATION  65 

(b)   The    good    that    may    spring    from    existing    evil 

The  attitude  of  religious  intolerance  and  of  ridicule — which  frequently 
is  the  result,  not  of  malicious  spirit,  but  of  ignorance  as  to  what  other 
people  believe — will  be  discouraged  and  intelligent  religious  tolerance  pro- 
moted, if  a  teacher  finds  it  possible,  without  offending  anyone,  to  outline, 
for  use  in  this  special  course,  the  beliefs  of  the  three  great  religious  sects — 
Roman  Catholic,  Protestant,  Jewish.  Perhaps  the  creed  of  the  Roman 
Catholic  Church  is  less  clearly  understood  than  that  of  any  other;  there- 
fore, the  following  outline  of  Catholic  belief  is  given — as  an  example 
of  the  various  outlines  that  should  be  prepared  to  increase  the  pupil's  knowl- 
edge of,   and  tolerance   for,   the  beliefs   of   others. 

Catholics    '(in    addition    to    the    Christian    teachings    accepted    by    Prot- 
estants) believe  in 

1.  Submission  to  authority  in  doubtful  matters  concerning  religion  and 
morals.     Chief  authorities  ar«  (i)   the  Pope;   (2)   the  Church  Council 

2.  Seven  special  ways  (called  sacraments)  by  which  God's  spirit  is  be- 
lieved to  be  given  to  man 

3.  Power  of  the  holy  departed  spirits  to  intercede  to  God  for  the  living. 
(The  Virgin  Mary  is  looked  upon,  not  as  a  god,  but  as  an  intercesnor 
especially  powerful  because  of  her  holy  life  and  close  relationship  to 
Christ.) 

4.  A  state  (called  purgatory)  in  which  those  souls  not  completely  puri-. 
fied  at   death   are  believed  to   attain  purification  thru  suffering 

SPECIAL    COURSE 

Suitable  for  fourth  year  high  school 

Aim: — to   strengthen  the   sense  of  responsibility  as  to   the   application  of  religious   principles 
to  various  important  phases  of  modern  life. 
Discuss 

1.  How    religious    principles    may    be    applied    to 

(a)  Political    life — local,    national,    international 

(b)  Social  life — thru  protection  of  those  who  suffer  from 
( I  )*  Industrial    conditions 

(2)  Sale   of   intoxicants 

(3)  Unsanitary   conditions 

(4)  Ignorance    of   laws    of   health    and    purity 

2.  Importance   of 

(a)  Guarding   the    home   as    sacred 

(b)  Observing,    generally,    a   day   of   rest 

(c)  Organizing,    regardless   of   creed,   to    apply   religious   principles    to   modern   life 

3.  Responsibility    of    the    individual    with    respect    to 

(a)  Giving,    in    accordance    with    his    means,    to    the    support    of    great    causes 

(b)  Allying    himself    to    a    church    organization — in    order    that    he    may    render 
more  effective  service 

(c)  Striving    persistently    to    uphold,    in    private    and    public    life,    the    standards 
that  he  has  thoughtfully  recognized  as  divine  standards 

If  the  public  and  the  public's  teaching  force  work  together — at  fiijst,  to  intro- 
duce into  the  public  school  some  such  course  as  is  here  suggested;  and  if  they 
work  together,  after  its  introduction,  to  carry  out  the  spirit  of  this  course,  the 
force  of  religion  will  begin  to  exert  itself  more  actively  and  more  effectively  than 
ever  before;  religion,  the  mighty  force  directing  the  energies,  not  of  all  mankind, 
perhaps,  but  directing  the  energies  of  an  ever-expanding  group  of  mankind. 
Some,  in  visions,  see  this  mighty  force  working  its  way  thru  the  world — con- 
verting waste  places  into  the  domain  of  the  "Heavenly  King" — until,  in  final  tri- 
umph, the  "Kingdom  of  God"  is  established  on  the  earth.  But  this  divine  king- 
dom is  revealed  only  in  visions.  At  present,  the  world  is  but  a  mighty  vineyard. 
Let  us,  who  are  toiling  to  bring  forth  good  fruit,  believe  that  it  is  "God  that 
giveth  the  increase"  and  trust  Him  for  His  richest  blessing  on  our  labor. 


THE  ESSENTIAL  PLACE  OF  KELIOION  IN  EDUCATION,  WITH  AN  OUTLINE 

OF  A  PLAN  FOR  INTRODUCING  RELIGIOUS  TEACHING 

INTO  THE  PUBLIC  SCHOOLS 

Clarence  Reed,  Minister,  Unitarian  Cliurch,  Palo  Alto,  Cal. 

CONTENTS 

PART  I 

The  relation   between   religion   and   education. 
Religion  is  essential  to  education  in  three  ways.     ' 

1.  Emphasis    upon    the    worth    of    the    individual. 

2.  The   belief   in   the   universal   brotherhood    of   man. 

3.  The    teaching    in    regard   to    the    permanence    of    values. 
The  place  of  religion  in  education. 

The  purpose  of  religious  training. 

What   virtues   should   be   taught? 

When   should   the   religious    element   be    introduced? 

Working  principles   in  religious   training. 

1.  A   child   should   be   permitted   to    do   his   own   moralizing. 

2.  Inculcation   of  love   for  ideals. 

3.  Begin  with  the  immediate,  simple,   and  concrete. 

4.  Begin  with  an  interest  that  already  exists. 

5.  It   should   be    associated    with    the   joy    of   discovery. 

6.  Creation  of  the  right  kind  of  an  atmosphere. 

Wrong   methods    of    teaching    religion.  ' 

Reasons  for  failures   in   inculcating  ideals. 

Fundamental  elements  in  the  development  of  the  character  of  the  child. 

1.  To  see  clearly. 

2.  To   feel   rightly. 

3.  To   spontaneously   act  nobly. 

PART  II 
Experiments  in  the  use  of  the  indirect  method  of  inculcating  ideals. 

1.  The  observance   of  holidays   and   anniversai-ies. 

2.  Problem    studies. 

3.  Informal    talks    and    discussions    on    current    subjects. 

4.  Memorizing    selections    from    the    sacred    scriptures    of    mankind    and    the    masterpieces    of 

literature. 

5.  Proverbs. 

6.  Organized  play  and  athletics. 

7.  Dramatic  performances. 

8.  Pictures  of  paintings  and  sculptures. 

9.  Development  of  the  spirit  of  philanthropy. 

10.  Stories. 

11.  Nature   study. 
Conclusions. 

The  Place 

Representatives  of  all  the  churches  are  agreed  that  it  is  not  right  nor  wise 
for  denominational  interpretations  of  religion  to  be  taught  in  the  public  schools. 
Many  schoolmen  are,  however,  conscious  of  the  need  of  the  interpretation  of  the 
life  of  the  child  in  terms  of  an  ideal  goal,  and  unconsciously  the  public  school 
teachers  are  inculating  to  a  greater  or  less  extent  a  positive  religion  of  devotion 
to  moral  ideals,  an  appreciation  of  the  beautiful,  and  a  love  for  truth. 

There  is  a -close  relationship  between  religion  and  education.  One  of  the  best 
definitions  of  the  goal  of  education  is  that  of  Thomas  Davidson — "to  develop 
man's  ideal  nature."     Education  has  value  in  proportion  as  it  inspires  pupils  to 


THE  PLACE  OF  RELIGION  IN  EDUCATION  67 

carefully  observe  facts  and  their  relationship  to  life,  form  judgments  of  worth, 
and  think  for  themselves:  or  as  Froebel  says,  its  purpose  is  "to  build  up  a  life 
which  should  be  everywhere  in  touch  with  God,  with  physical  nature,  and  human- 
ity at  large."  Its  aim  should  be  to  inspire  boys  and  girls  to  attain  unto  self- 
realization,  and  to  help  universalize  virtue  and  happiness  in  society.  J 

The  highest  form  of  religion  is  affirmed  by  the  reason,  appeals  to  the  con- 
science, and  takes  possession  of  the  emotions.  It  is  an  ideal  attitude  toward  the 
problems  of  life  and  a  persistent  effort  to  live  a  moral  life.  Religion  is  an  inward 
life  having  to  do  with  the  aspirations  of  the  individual,  and  it  is  an  outward  life 
in  which  man  strives  to  realize  his  social  ideals.  It  causes  an  ideal  self  to  rise 
before  the  actual  self.  Religion  is  not  a  blind  belief  in  a  creed,  nor  literal  obedi- 
«ence  to  an  external  code  of  commandments,  but  the  cheerful  acceptance  of  the 
highest  duties  as  the  expression  of  man's  inner  nature. 

There  are  three  ways  in  which  religion  is  essential  to  the  realization  of  the 
goal  of  education: 

1.  The  teachings  of  the  great  prophets  of  religion  in  regard  to  the  worth 
of  the  individual  is  the  foundation  for  the  modern  emphasis  in  education  in  re- 
gard to  the  highest  possible  development  of  every  child.  The  greatness  of  the 
individual  depends  upon  the  training  of  his  intellect,  emotions,  and  will.  Thru 
the  intellect  he  discovers  the  problems  of  life,  thru  the  emotions  he  fathoms  the 
abysses  of  mystery  and  climbs  the  heights  of  joy,  and  thru  the  will  he  expresses 
in  life  his  ideals.  This  phase  of  religion  has  been  defined  by  Francis  E.  Abbott — 
"Religion  is  man's  effort  to  perfect  himself." 

2.  The  universal  brotherhood  of  man  has  been  _  taught  by  all  the  great 
prophets  of  religion.  Emphasis  upon  this  idea  tends  to  make  of  the  pupils  in  the 
public  schools  what  Wordsworth  calls  "patriots  of  the  world." 

It  is  possible  to  prove  the  economic  wastefulness  of  war,  and  the  moral  and 
physical  degeneration  that  results  from  it,  but  wars  will  continue  until  the  mem- 
bers of  the  different  races  think  of  each  other  as  brothers.  In  place  of  emphasiz- 
ing in  the  teaching  of  history  the  glories  of  war,  save  wars  for  liberty  and  self- 
defense,  students  should  be  taught  that  militarism  based  on  national  and  racial 
prejudices  is  the  worst  enemy  of  mankind. 

One  of  the  greatest  missions  of  our  public  schools  is  to  eliminate  racial  preju- 
dices and  universalize  a  belief  in  the  Italian  proverb:  "All  the  world  is  one 
country,"  and  the  words  of  the  Apostle  Paul:  "God  made  of  one  every  nation  , 
of  men  for  to  dwell  on  all  the  face  of  the  earth."  There  will  ever  be  radical  differ- 
ences between  races  due  to  environment,  heredity,  and  social  ideals,  but  the  dif- 
ferences need  be  no  greater  than  those  which  exist  between  brothers  in  the  same 
family,  where  one  is  self-assertive,  practical,  and  a  man  of  affairs,  while  another 
is  a  dreamer,  an  idealist,  and  a  poet. 

It  is  possible  to  find  a  basis  for  the  solution  of  the  conflict  between  capital 
and  labor  only  in  a  vital  belief  in  the  universal  brotherhood  of  man.  Boycotts, 
lockouts,  and  strikes  are  manifestations  of  the  anti-social  spirit,  while  coopera- 
tion, profit-sharing,  and  just  industrial  relations  are  expressions  of  brotherhood. 

If  a  belief  in  brotherhood  takes  a  strong  hold  upon  boys  and  girls,  they  will 
feel  a  sense  of  sympathy  and  be  possessed  with  love  for  mankind.  Then  they 
will  wish  to  do  what  they  can  to  help  other  people  live  healthier,  happier,  and 
more  virtuous  lives.    Markham  expresses  this  idea  in  the  words: 

"The    crest   and   crowning    of   all    good, 
Ivife's  final  star,  is  brotherhood." 


68  THE  PLACE  OF  RELIGION  IN  EDUCATION 

3.  Another  way  in  which  religion  is  essential  to  education  has  been  clearly 
stated  by  Professor  Hoffding,  who  has  given  one  of  the  best  working  definitions  of 
religion  as,  "Faith  in  the  permanence  of  values."  What  are  the  values  that  give 
life  its  highest  meaning?  Babies  define  value  in  terms  of  bright  colors  and  things 
that  taste  good.  Young  boys  see  value  in  tops,  marbles,  kites,  slingshots,  and 
organized  play.  Older  boys  discover  that  many  of  the  things  they  most  desire 
are  to  be  obtained  by  money,  and  thus  money  seems  to  them  to  have  a  new  value. 
Then  may  come  the  greatest  discovery  that  the  highest  values  in  life,  such  as 
love,  friendship,  courage,  truth,  justice,  and  beauty,  are  ethical  and  spiritual  in 
character. 

Joseph  Conrad  has  clearly  expressed  the  place  of  religion  in  education  in 
the  sentence:  "Give  me  the  right  word  and  the  right  accent  and  I  will  move  the 
world."  When  a  teacher  is  endeavoring  to  persuade  a  pupil  to  love  a  certain 
ideal  or  to  follow  a  certain  course  of  action,  the  arguments  which  he  uses  have 
only  a  slight  influence.  Success  comes  to  the  teacher  thru  the  discovery  and 
expression  of  the  right  word.  The  use  of  the  right  accent  is  also  important,  for 
language  to  have  supreme  power  m.ust  be  dramatized. 

There  is  more  in  every  ideal  than  can  be  expressed,  in  words.  The  teachings 
of  the  dilferent  religions  are  generally  sought  in  their  sacred  scriptures  and 
creeds,  while  another  way  to  discover  the  vital  ideals  of  any  religion  is  in  thet 
spontaneous  expressions  of  its  spiritual  teachings  in  the  fine  arts.  In  this  form 
religion  may  be  taught  in  the  public  schools  without  running  counter  to  the 
creeds  of  Protestants,  Roman  Catholics,  and  Jews.  "The  Shepherdess"  of  Millet 
has  an  atmosphere  so  palpitating  with  religion  that  it  enables  the  observer  to 
look  into  the  souls  of  devout  French  peasants.  Such  a  play  as  Forbes-Robertson 
in  "The  Passing  of  the  Third  Floor  Back"  inspires  people  to  express  their  highest 
ideals  in  the  common  relations  and  work  of  life.  Thru  vivid  descriptions  of  the 
Pyramids  of  Egypt,  the  Parthenon,, the  Alhambra,  the  Daibutsu  of  Kamakura,  and 
the  Cathedral  of  Milan,  the  universal  messages  of  the  religions  of  mankind  may  be 
made  real. 

The  indirect  value  of  the  spiritual  messages  of  the  fine  arts  is  difficult  to 
over-emphasize.  A  symphony  by  Beethoven  fills  the  soul  with  rapture  in  the 
consciousness  of  perfect  harmony;  a  Wagnerian  opera  portrays  the  age-long 
struggle  between  liberty  and  tyranny,  right  and  wrong,  truth  and  error-;,  a  com- 
position by  Tschaikowsky  causes  the  listener  to  hear  the  sighs  of  the  exiles  in 
Siberia  and  the  shouts  of  the  people  of  free  Russia;  a  picture  by  Israels  of  Dutch 
fishermen  expresses  the  kinship  of  mankind;  and  David  Warfield  in  "The  Music 
Master"  reveals  the  imperishableness  of  love. 

In  order  for  religious  training  to  appeal  to  the  imagination  of  the  pupil  and 
interest  him,  it  must  be  related  to  life. '  The  reason  students  do  not  care  for 
Greek  is  that  it  seems  to  pertain  to  people  who  have  been  dead  two  thousand 
years.  Relate  the  study  of  Greek  to  life  as  it  was  at  the  time  of  the  Italian 
Renaissance,  and  mature  people  as  well  as  young  people  will  study  the  Greek 
language.  Students  are  fascinated  with  the  study  of  bacteriology  because  thru 
their  investigations  they  hope  to  discover  means  to  eliminate  tuberculosis,  pneu- 
monia, and  cancer.  Others  are  planning  to  become  electrical  and  civil  engineers, 
not  simply  because  of  the  money  they  may  make,  but  especially  on  account  of  the 
opportunities  to  do  creative  work. 

The  highest  forms  of  religion  have  as  a  common  aim  the  realization  of  a 
harmony  between  religion  and  life.  All  education  that  has  supreme  value  is  also 
related  to  life.     The  failure  to  relate  religion  to  life  has  been  one  weakness  in 


THE  PLACE  OF  RELIGION  IN  EDUCATION  69 

the  moral  and  religious  instruction  of  children.  They  have  been  taught  to  repeat 
the  Ten  Commandments  but  not  inspired  to  keep  them,  or  to  recite  the  Apostles' 
Creed  instead  of  practicing  the  self-sacrificing  spirit  of  the  early  Christians. 
Pupils  are  taught  to  solve  certain  problems  in  an  arithmetic  book  but  they  often 
fail  to  solve  correctly  problems  in  arithmetic  in  business  life.  They  may  learn 
the  rules  of  grammar  and  yet  not  speak  correctly. 

The  word  religion  needs  to  be  defined  so  as  to  include  all  that  is  best  in 
human  life.  Religion  is  not  something  separate  and  apart  from  life,  but  is  an 
effort  to  interpret  life  in  its  highest  terms.  A  poet  writes  a  simple  song  beginning 
with  the  words:  "The  year's  at  the  spring,"  and  mankind  is  enraptured  by  its 
beauty  and  religious  message;  Millet  paints  a  wheelbarrow,  a  spade,  some  po- 
tatoes, a  church  spire,  two  peasants  in  prayer,  and  the  world  bows  in  reverence; 
and  Rodin  carves  a  Belgian  soldier  and  reveals  to  mankind  the  development  of 
the  race  from  the  bronze  age. 

The  purpose  of  religious  training  is  to  cause  the  pupil  to  realize  what  ought 
to  be  done  and  to  execute  it  in  the  most  efficient  manner.  The  whole  nature  of 
the  child  enters  into  the  problem  of  religious  training, — the  body  thru  physical 
exercises,  organized  play,  and  work;  the  emotions  thru  the  appreciation  of  the 
beautiful  in  nature  and  the  fine  arts;  and  the  intellect  by  careful  observations  ana 
accurate  conclusions. 

The  spiritual  nature  of  the  child  should  be  developed  as  naturally  as  his  in- 
tellectual and  physical  natures.  Many  children  are  suffering  from  arrested  moral 
development,  which  is  even  more  pitiable  than  arrested  mental  or  physical  de- 
velopment. 

Childhood  has  worth  in  and  of  itself  and  not  simply  as  a  stage  in  the  de- 
velopment of  mature  life.  Froebel  says:  "Adult  man  has  not  become  adult  man 
by  reaching  a  certain  age,  but  only  by  faithfully  satisfying  the  requirements  of  his 
childhood,  boyhood,  and  youth."  Religious  instruction  that  has  value  is  not  some- 
thing to  be  stored  away  for  use  in  adult  years,  but  has  to  do  with  the  duties  of 
the  present  moment. 

One  diflacult  problem  in  religious  training  is  to  discover  means  for  the  de- 
velopment of  the  virtues  as  they  naturally  appear  at  the  different  stages  of  the 
growth  of  the  child.  Certain  virtues  and  vices  are  manifested  in  the  lives  of 
children  with  almost  the  same  regularity  as  at  different  seasons  of  the  year  ap- 
pear sling-shots,  tops,  marbles,  skates,  kites,  jacks,  baseball,  and  football. 

There  is  generally  a  dominant  virtue  or  vice  to  which  a  child  is  susceptible  at 
each  stage  of  his  development.  The  performance  of  the  duties  that  belong  to  an 
early  period  serve  as  the  best  preparation  for  the  duties  of  later  years.  The  vir- 
tues of  the  earlier  years  receive  higher  interpretation  in  later  life. 

The  desire  for  property  arises  at  a  certain  period  and  a  child  at  that  time 
prizes  a  bank.  Then  should  begin  instruction  in  thrift,  and  emphasis  should  be 
laid  upon  the  property  rights  of  others.  The  self-assertive  age  comes,  and  then 
it  is  easy  to  teach  self-reliance,  personal  initiative,  courage,  and  endurance.  The 
self-assertive  virtues  generally  arise  before  the  altruistic  ones. 

The  effort  to  impress  the  moral  ideas  of  adults  on  children,  or  the  discussion 
of  the  problems  of  boys  and  girls  from  the  point  of  view  of  adults,  or  the  en- 
deavor to  inculate  in  their  lives  virtues  that  are  not  appropriate  to  their  stage  of 
development,  tends  to  make  them  hypocritical  or  self-righteous. 

What  virtues  should  be  taught  and  at  what  ages?  Until  a  child  is  ten  years 
-of  age  the  main  virtues  to  be  inculated  are  obedience,  truthfulness,  honesty,  and 
the  practice  of  happiness.     These  are  the  foundation  stones  of  a  moral  and  re- 


yo  THE  PLACE  OF  RELIGION  IN  EDUCATION 

ligious  character.  Then  comes  an  increase  of  physical  activity  and  for  two  or 
three  years  the  emphasis  should  be  upon  courage,  kindness,  skill,  and  strength 
in  boys,  and  grace  in  girls  in  place  of  strength.  From  twelve  to  fifteen  the 
needed  virtues  are  loyalty,  knowledge,  mutual  helpfulness,  perseverance,  purity,, 
and  reverence.  After  fifteen  years  of  age  there  should  be  an  increasing  emphasis 
on  a  sense  of  personal  responsibility,  the  development  of  a  civic  conscience,  and 
a  desire  to  fit  one's  self  to  become  a  useful  citizen. 

The  question  has  been  asked:  "When  should  the  religious  element  be  intro- 
duced in  the  education  of  the  child?"  It  is  not  something  to  be  introduced  for  it 
already  exists.  It  needs  to  be  developed  by  proper  methods  of  self-expression.  A 
child  may  be  taught  the  catechism  and  any  number  of  moral  rules,  and  yet  be  a 
prig,  a  formalist,  or  a  hypocrite.  It  is  fundamental  to  express  religion  to  a  child 
in  ways  that  will  develop  right  motives,  noble  aspirations,  refined  tastes,  and 
heroic  enthusiasms.  This  may  be  done  in  many  ways,  but  as  a  rule  it  is  best 
done  indirectly. 

It  is  not  possible  to  formulate  fixed  rules  for  the  moral  and  religious  in- 
struction of  children  in  the  public  schools.  There  are  certain  general  working^ 
principles  that  have  worth  in  the  interpretation  of  the  meaning  of  life,  and  in 
the  teaching  of  ideals  to  children: 

1.  A  child  should  be  permitted  to  form  his  own  belief  and  do  his  own 
moralizing.  The  higher  nature  of  the  child  should  be  regularly  nourished,  for 
ideals  are  as  necessary  in  the  development  of  a  moral  character  as  three  meals  a. 
day  are  necessary  to  a  growing  boy.  In  many  ways  desirable  moral  reactions 
may  be  produced,  but  the  child  should  have  the  right  to  draw  his  own  conclusions. 

2.  The  inculcation  of  love  for  higher  ideals.  In  order  to  improve  the  char- 
acter of  a  pupil  it  is  not  wise  to  spend  much  time  in  condemning  his  faults.  Mrs. 
Humphrey  Ward  says  that  the  way  to  improve  conduct  is  "by  the  substitution  of 
one  mental  picture  for  another.  An  idea  cannot  be  killed  from  without — it  can 
only  be  supplanted,  transformed  by  another  idea,  and  that,  one  of  equal  virtue 
and  magic." 

3.  Efficient  moral  training  of  children  begins  with  the .  immediate,  simple, 
and  concrete.  The  training  should  be  given  not  with  the  idea  constantly  in  mind 
as  to  what  the  child  is  going  to  do  when  he  becomes  a  man,  but  what  he  ought 
to  do  and  be  at  the  present  moment.  He  is  swayed  by  moods  and  impulses,  some 
of  which  are  good  and  others  are  evil.  A  storm  of  anger  is  succeeded  by  an  act 
of  affection  or  generosity.  Children  possess  vivid  imaginations,  a  large  amount 
of  spontaneity,  and  crave  means  of  self-expression. 

4.  It  is  desirable  to  begin  with  an  interest  that  already  exists.  Wonder, 
love,  and  curiosity  are  common  to  all  children.  A  fine  play  in  a  baseball  or 
football  game,  the  making  of  a  cave,  kite,  or  canoe,  an  Indian  story,  or  a  dog^ 
story  furnishes  the  point  of  contact  by  means  of  which  to  relate  religion  to  life. 
The  great  problem  is  to  keep  in  mind  the  virtues  which  naturally  belong  to  th& 
child,  and  discover  means  to  present  them  so  that  they  appeal  to  his  interest 

Ideals  should  be  presented  so  that  students  will  care  for  them  as  a  boy  likes 
a  tale  of  adventure,  and  not  hate  them  as  medicine  with  a  bitter  taste.  In  place  of 
condemning  cigarette  smoking  and  drinking  it  is  much  better  to  read  aloud  the 
article  by  Connie  Mack  in  McClure's  Magazine  for  May,  1914,  in  which  he  says 
that  the  reason  for  the  success  of  the  Athletics  was  "clean  living  and  quick  think- 
ing." He  adds:  "Not  a  man  on  our  'one  hundred  thousand  infield'  as  it  is  called^ 
has  ever  known  the  taste  of  liquor." 

5.  There  should  be  the  joy  of  discovery  in  the  process  of  developing  a  moral 


THE  PLACE  OP  RELIGION  IN  EDUCATION  7 1 

character.  The  teaching  of  religion  should  have  the  fascinating  interest  of  a 
thrilling  work  of  fiction.  Let  religion  be  defined  so  as  to  include  John  Muir's 
love  of  the  mountains  and  glaciers,  and  there  is  no  trouble  to  interest  pupils  in 
the  subject. 

6.  The  most  important  element  in  religious  training  is  the  creation  of  the 
right  kind  of  an  atmosphere.  As  a  person  can  live  only  a  few  minutes  without 
air;  so  ideals  are  often  smothered  by  a  harmful  atmosphere.  A  child  is  con- 
stantly influenced  by  the  social  atmosphere  of  the  home,  school,  and  playground. 
Certain  persons  change  the  moral  atmosphere  of  the  schoolroom  as  soon  as 
they  enter  it.  One  pupil  with  base  ideas  will  corrupt  the  tone  of  a  whole  school, 
as  one  decayed  apple  will  injure  an  entire  barrel  of  apples,  and  one  case  of 
measles  will  infect  an  entire  neighborhood.  Religion  should  be  expressed  so  that 
it  will  constantly  pervade  the  atmosphere  breathed  by  the  children,  and  cause 
them  to  instinctively  love  that  which  is  best  and  want  to  do  right. 

The  use  of  wrong  methods  in  teaching  religion  has  the  same  effect  as  the  im- 
perfect teaching  of  any  subject.  It  is  possible  to  teach  children  in  a  way  that 
will  do  harm  in  place  of  good.  Pupils  may  be  taught  Shakespeare  so  that  they 
come  to  really  love  his  works  or  to  hate  them.  Religion  should  not  be  presented  to 
boys  and  girls  as  if  it  were  like  a  flower-bed  arranged  in  geometrical  design,  nor 
as  trees  arranged  in  rows  a  certain  number  of  feet  apart,  nor  as  a  well  kept  lawn 
with  the  sign:  "Keep  off  the  grass."  There  has  been  a  tendency  in  the  past  to 
express  religion  to  children  in  terms  of  bookkeeping  or  jurisprudence.  It  is  not 
something  about  which  to  bargain,  or  commandments  to  be  obeyed,  but  it  is  like 
the  pearl  of  great  price  to  be  sought  with  joy. 

Much  of  religious  training  has  been  like  a  crazy  patchwork  quilt,  like  the 
different  pieces  in  a  kaleidoscope.  Religious  training  in  the  public  schools  to 
be  effective  should  not  be  limited  to  a  few  minutes  each  day,  but  it  must  be  re- 
lated to  all  the  activities  of  school  life.  The  expression  of  certain  religious 
ideals  should  be  as  natural  to  the  child  as  it  is  for  a  healthy  rose  bush  to  bear 
roses. 

Negative  commandments  have  had  value  in  the  moral  education  of  the  race, 
and  to  the  extent  that  children  express  in  their  lives  certain  primitive  traits,  they 
are  needed  today.  Boys  and  girls  often  do  wrong  because  they  do  not  realize 
that  certain  deeds  are  harmful. 

It  is  best  by  means  of  suggestion  to  turn  the  mind  of  a  child  from  unsocial 
and  harmful  deeds,  but  if  he  persists  in  doing  them,  then  the  "Thou  shalt  not" 
must  be  clearly  expressed.  Reproof  should  be  used  sparingly,  as  a  physician 
uses  poisonous  drugs. 

The  worth  of  the  "Thou  shalt  not"  is  to  prepare  the  pupil  for  the  "Do  this," 
and  finally  for  spontaneous  morality  as  an  unconscious  attitude  of  mind.  The 
"No!  No!"  spoken  to  the  baby  when  near  a  stove,  or  as  he  starts  to  pull  the 
cloth  from  the  table,  is  of  value  in  laying  the  foundation  for  the  inculcation  of 
obedience.  Constant  condemnation  of  ordinary  vices,  such  as  untruthfulness, 
dishonesty,  cruelty,  selfishness,  injustice,  and  jealousy  may  do  more  harm  than 
good.  Positive  virtues  arise  and  grow,  not  so  much  thru  the  condemnation 
of  misdeeds,  as  by  the  inculcation  of  love  for  a  person  or  object,  and  thru  loyalty 
to  a  cause  that  has  great  worth. 

There  need  be  no  more  failures  in  the  inculcation  of  moral  and  religious 
ideals  than  in  any  other  subject  of  instruction.  It  is  almost  impossible  to  teach 
certain  pupils  to  sing  and  others  to  draw.  Some  never  seem  to  really  understand 
arithmetic,  and  to  others  grammar  is  always  a  mystery.  Honesty,  truthfulness, 
courage,   loyalty,   reverence,   and   brotherliness   may   be   taught  as   efficiently   as 


72  THE  PLACE  OF  RELIGION  IN  EDUCATION 

arithmetic,  grammar,  or  history,  if  as  much  care  is  taken  in  the  inculcation  of 
these  virtues  as  in  teaching  other  subjects  in  the  curriculum. 

Failure  in  inculcating  moral  ideals  is  often  due  to  the  teacher  failing  to 
find  the  point  of  contact  between  the  ideal  and  the  thought  of  the  child,  or  his  in- 
terest is  not  aroused  in  the  subject.  A  teacher  who  was  coaching  a  boy  that 
had  failed  to  pass  in  arithmetic  tells  of  working  almost  an  hour  in  trying  to 
help  him  understand  a  lesson  in  fractions,  and  when  at  last  an  encouraging  look 

of  understanding  appeared  on  his  face,  he  said:   "Miss  A ,  do  you  think  the 

Giants  or  the  Athletics  are  going  to  win  today?" 

Many  of  the  failures  in  religious  training  are  due  to  hereditary  waywardness. 
It  is  difficult  to  overcome  certain  forms  of  hereditary  waywardness  without  an 
understanding  of  man's  evolutional  development.  Almost  every  domesticated  ani- 
mal has  some  hereditary  instincts  that  are  of  little  or  no  use  to  it  at  the  present 
time.  A  cat,  even  tho  she  has  plenty  of  food,  will  kill  a  pet  canary,  or  sit  for 
hours  by  the  side  of  a  gopher  hole  waiting  for  a  chance  to  seize  her  prey.  A 
well-fed  dog  will  run  after  a  rabbit  because  his  ancestors  obtained  their  food 
in  that  way. 

Some  of  the  vices  of  children  are  survivals  of  primitve  customs  and  heredi- 
tary instincts.  Laziness,  lying,  dishonesty,  cruelty,  revenge,  cheating,  and  sus- 
picion may  all  be  traced  to  hereditary  waywardness.  It  is  easier  for  a  child  to 
yield  to  some  left-over  instinct  from  barbarism  than  to  rise  to  a  higher  ethi- 
cal life. 

If  a  child  one  year  of  age  is  given  a  stick  he  will  use  it  as  a  club,  because 
his  forefather  was  a  savage  who  clubbed  his  enemies.  A  window-pane,  a  chair, 
a  bouquet  of  flowers,  or  a  cat  serves  the  same  purpose  to  a  child  as  a  head  to 
his  forefather.  The  fear  that  the  average  child  has  for  darkness  is  an  inheri- 
tance from  the  time  when  the  darkness  of  night  was  filled  with  human  or  animal 
enemies  ready  to  destroy  primitive  man.  The  tendency  among  boys  to  barter  is 
another  manifestation  of  primitive  life.  The  pockets  of  the  average  boy  are 
storehouses  of  marbles,  a  knife,  a  top,  and  various  articles  which  he  is  ready 
to  trade. 

The  gang  spirit  that  appears  among  boys  about  the  twelfth  year  and  lasts 
several  years  is  an  expression  of  the  tribal  life  of  primitive  man.  At  the  head 
of  the  gang  is  a  large  and  strong  boy  who  stands  in  the  same  relation  to  the 
other  boys  as  once  the  chief  stood  to  the  members  of  the  tribe.  At  this  age  boys 
are  apt  to  be  indifferent  to  property  rights,  are  often  rude,  lawless,  and  cruel. 
They  steal  apples  not  because-  they  are  hungry,  but  for  the  sake  of  adventure. 
They  will  suffer  punishment  without  complaint,  rather  thah  be  disloyal  lo  a 
member  of  the  gang. 

Another  reason  for  the  apparent  failures  in  moral  training  is  that  the  ex- 
perience of  the  child  is  at  times  contrary  to  the  instructions  of  parents  or  teach- 
ers. A  man  who  is  deeply  interested  in  boys  took  a  number  of  them  on  a  tramp 
to  the  top  of  a  mountain  where  there  is  a  hotel.  While  he  was  talking  to  a 
friend  when  they  reached  the  s.ummit,  the  boys  went  into  the  hotel  and  proceeded 
to  amuse  themselves  by  playing  the  nickel-in-the-slot  machine  that  stood  in  the 
lounging  room  of  the  hotel.  When  the  gentleman  who  was  in  charge  of  the  boys 
entered  the  room  he  was  provoked  and  said:  "Do  not  throw  away  your  money 
on  that  machine."  Just  then  the  wheel  stopped  and  cut  came  a  five  dollar  gold 
piece. 

There  are  three  fundamental  elements  in  the  development  of  the  ideal  na- 
ture of  the  childi — to  see  clearly,  to  feel  rightly,  and  to  spontaneously  act  nobly. 
The  foundation   stone  is  clarity  of  vision.     If  all  the  virtues   and  their  conse- 


THE  PLACE  OF  RELIGION  IN  EDUCATION  73 

quences  could  be  exhibited  in  one  show  window,  and  all  the  vices  and  their  con- 
sequences in  another,  every  person  would  desire  to  do  right.  Jacob  A.  Riis  truly 
says:  "Young  people  do  not  deliberately  choose  evil."  It  is  generally  the  lack 
of  clarity  of  vision  that  causes  boys  and  girls  to  lie,  steal,  cherish  impure  thoughts, 
and  act  cowardly.  If  they  could  see  the  results  of  such  actions  and  thoughts, 
they  would  no  more  yield  to  them  than  they  would  think  of  cutting  off  a  hand 
or  foot,  or  putting  out  their  eyes. 

The  teacher  must  see  clearly  the  value  of  lofty  ideals  in  order  to  inspire  his 
pupils  to  appreciate  moral  values.  If  his  moral  ideas  are  confused,  his  teaching 
will  be  vague  and  mechanical. 

In  the  development  of  the  character  of  a  child,  it  is  of  more  importance  to 
educate  his  feelings  than  to  fill  his  mind  with  a  knowledge  of  facts.  An  idea  is 
not  real  to  a  child  until  he  feels  from  it  an  emotional  response.  The  reason 
many  boys  are  indifferent  or  rebellious  toward  certain  moral  restraints  is  that 
they  are  not  expressed  in  terms  of  their  experiences.  Feeling  is  especially  strong 
in  childhood,  and  the  appeal  to  the  religious  nature  of  the  child  should  be  related 
to  his  affections,  desires,  and  appetites.  As  a  Chinese  money-changer  does  not 
allow  his  apprentice  to  touch  any  counterfeit  money  for  ten  years  in  order  that 
he  may  instinctively  know  the  feel  of  good  money,  so  it  is  of  importance  that 
a  child  be  rooted  and  grounded  in  a  love  for  heroic  deeds,  the  value  of  truth,  and 
the  appreciation  of  the  beautiful  in  nature  and  life,  until  he  loves  the  good,  true, 
and  beautiful. 

A  religious  faith  is  of  value  to  a  child  not  in  proportion  to  the  amount  be- 
lieved, but  to  the  extent  that  the  faith  believed  is  spontaneously  expressed  in 
good  conduct,  on  account  of  its  having  become  a  dominating  attitude  of  mind. 
Therefore  the  best  method  to  teach  religion  to  children  is  not  by  means  of  a  text- 
book, or  listening  to  talks,  or  encouraging  them  to  devote  personal  thought  to  the 
d  problems  of  life,  but  by  discovering  opportunities  for  them  to  express  in  deeds 
what  they  really  love  and  believe.  Thus  they  come  to  understand  their  rela- 
tions and  obligations  to  others,  as  well  as  the  duties  they  owe  to  themselves.  As 
\  boys  learn  to  play  baseball  by  playing  the  game,  and  girls  learn  to  dance  by 
dancing;  so  children  learn  to  do  right  by  doing  right. 

A  child  craves  action.  He  says:  "Let's  do  something."  He  ties  a  tin  can 
to  the  tail  of  a  cat  not  to  be  cruel,  but  to  see  the  cat  run.  The  love  of  children 
for  motion  pictures  is  due  to  this  desire  for  action.  The  problem  of  discipline  is 
always  solved  so  long  as  pupils  are  engaged  in  work  that  interests  them.  As 
studies  in  child  psychology  have  shown  that  practically  all  the  drawings  of  child- 
ren express  action;  so  in  order  to  make  religion  real  to  them  it  must  be  ex- 
pressed in  terms  of  action. 

In  order  for  religion  to  seem  real  it  must  constantly  be  expressed  in  deeds. 
It  means  very  little  to  the  pupil  to  tell  him  that  he  should  help  the  poor,  or  to 
read  stories  teaching  sympathy  for  the  unfortunate,  unless  in  some  concrete  ways 
he  is  inspired  to  help  the  poor  and  unfortunate.  It  is  positively  harmful  to  de- 
velop feelings  in  a  child  and  then  neglect  to  provide  means  for  their  expression. 
A  theatrical  performance  that  strongly  appeals  to  syn^pathy,  love  of  justice,  or 
courage,  tends  to  harden  the  sympathies  of  the  observer,  unless  after  seeing  the 
play  he  is  kinder,  more  just,  and  braver  in  his  daily  life.  Imagination  and  feel- 
ing to  have  the  highest  religious  value  must  constantly  be  transmuted  into  action. 

An  Outline 

This  outline  of  a  course  of  study  in  religious  and  moral  training  by  indirect 
methods  is  in  the  main  the  outgrowth  of  a  series  of  experiments  extending  over 


74  THE  PLACE  OP  RELIGION  IN  EDUCATION 

six  years  with  children  from  five  to  sixteen  years  of  age.  Beginning  with  sucli 
virtues  as  obedience  to  parents  and  teachers,  the  purpose  constantly  in  mind  has 
been  the  development  of  the  character  of  the  child  toward  the  goal  of  absolute 
devotion  to  the  highest. 

It  is  extremely  difficult  to  work  out  in  detail  a  course  of  study  in  religious 
training  that  is  adapted  for  use  in  the  public  schools.  Routine  may  be  defended 
in  the  rest  of  the  curriculum,  but  in  religious  and  ethical  instruction  there  should 
be  great  freedom  in  the  choice  of  methods  and  subjects.  One  day  it  may  be  de- 
sirable to  have  a  problem  study,  and  perhaps  the  next  day  discuss  an  incident 
from  current  events. 

The  best  way  to  teach  religion  in  the  public  schools  is  not  by  text-books  that 
define  and  explain  the  different  virtues  and  duties,  nor  by  commandments  to  be 
committed,  but  indirectly  thru  stories,  pictures,  problem  studies,  dramatic  per- 
formances, nature  study,  proverbs,  observance  of  holidays,  organized  play,  and 
the  performance  of  charitable  deeds.  The  training  of  boys  and  girls  in  the  dif- 
ferent virtues  should  be  as  indirect  and  natural  as  the  inculcation  of  love  for 
parents,  devotion  to  friends,  and  loyalty  to  country. 

Obsenance  of  Holidays  and  Aniihersaries 

The  proper  recognition  and  observance  of  holidays  and  anniversaries  has 
great  religious  and  educational  value,  on  account  of  the  fact  that  at  such  times 
certain  national  and  social  ideals  are  in  the  atmosphere. 

New  Year's  Day  may  be  observed  the  first  session  of  school  after  vacation 
by  discussing  the  achievements  of  our  age, — such  as  the  construction  of  the 
Panama  Canal,  the  invention  of  the  aeroplane,  the  submarine,  the  automobile, 
the  conquest  of  yellow  fever,  and  the  discovery  of  the  North  and  South  Poles. 
Speak  of  one  of  the  greatest  books,  plays,  or  events  of  the  past  year.  The  op- 
portunity is  present  to  impress  the  fact  that  the  great  problems  of  mankind  are 
not  settled,  that  history  is  not  finished,  that  the  best  is  yet  to  be,  and  that  the 
heroic  age  of  our  country  is  to  be  found  not  only  in  the  Revolutionary  period  or 
at  the  time  of  the  Civil  War,  but  also  here  and  now.  Thus  unconsciously  the 
pupils  come  to  feel  that  they  are  getting  ready  to  take  part  in  the  greatest  drama 
of  history. 

A  teacher  told  his  pupils  a  week  before  Washington's  Birthday  that  if  they 
would  look  up  stories  of  St.  Bernard  dogs,  he  would  in  a  few  days  bring  a  St. 
Bernard  puppy  to  school.  The  day  before  Washington's  Birthday  the  teacher 
placed  a  St.  Bernard  puppy  on  the  desk,  and  nearly  a  dozen  stories  of  heroic 
rescues  by  such  dogs  were  related  by  the  pupils.  The  boys  and  girls  were  so  in- 
terested in  the  puppy  and  in  the  telling  of  the  stories  that  the  teacher  became 
ioubtful  in  this  instance  of  the  success  of  the  indirect  method,  and  hb  as-'i^d  the 
question:  "Why  do  you  think  I  brought  this  puppy  to  school  today?"  Quick  as 
a  flash  came  the  answer:  "Because  St.  Bernard  dogs  save  people,  and  George 
Washington  was  the  savior  of  his  country," 

Just  before  Easter  the  teacher  placed  on  his  desk  a  small  cactus  with  very 
sharp  thorns.  The  talk  began  with  the  question:  "What  do  you  know  about  the 
work  of  Burbank?"  Questions  were  asked  in  regard  to  the  cactus:  "Why  has 
it  thorns?"  "Where  does  it  grow?"  "Is  it  good  to  eat?"  The  teacher  supple- 
mented the  knowledge  that  the  pupils  had  in  regard  to  Mr.  Burbank's  experi- 
ments with  the  cactus.  All  were  interested  in  the  story  of  the  transformation 
of  the  cactus  with  thorns,  like  the  one  on  the  desk  which  will  kill  cattle  if  eaten 
by  them,  into  a  valuable  food  product  for  man  and  beast. 

In  speaking  of  the  work  of  Mr.  Burbank  reference  was  made  without  com- 


THE  PLACE  OF  RELIGION  IN  EDUCATION  75 

ment  to  a  sign  that  may  be  seen  on  his  ranch  which  reads  as  follows:  "No  work- 
man may  use  tobacco  or  liquor  in  any  form,  or  any  manner  of  stimulant  that  will 
befog  the  brain  or  benumb  a  nerve." 

The  morning  before  Decoration  Day  the  announcement  was  made:  "Tomor- 
row we  will  have  a  holiday."  After  the  expressions  of  joy  had  subsided,  the  ques- 
tion was  asked:  "Why  do  we  love  our  country?"  Among  the  answers  were:  "Be- 
cause we  were  born  here."  "It  is  a  large  country."  "It  is  a  free  country."  "Be- 
cause soldiers  have  fought  and  died  for  it." 

The  history  of  our  country  should  be  taught  in  such  a  way  as  to  inspire 
American  boys  and  girls  to  consecrate  their  lives  to  the  realization  of  liberty 
and  justice.  American  history  and  ideals  should  be  reverenced  as  part  of  our 
religion,  the  same  as  the  traditions  in  the  books  of  Genesis  and  Joshua  inspired 
for  ages  the  Hebrew  people.  The  words  of  Patrick  Henry,  Samuel  Adams,  and 
John  Hancock,  which  aroused  the  American  people  to  a  consciousness  of  their 
rights,  should  be  considered  an  expression  of  religion  in  its  highest  form.  The 
Mayflower  Covenant  of  1620,  the  Declaration  of  Rights  of  1765,  the  Declaration 
of  Independence  of  1776,  the  Ordinance  for  the  Government  of  the  Northwest 
Territory  of  1787,  the  Constitution  of  the  United  States,  and  Lincoln's  Gettys- 
burg Address  are  not  only  historic  and  state  documents,  but  should  also  be  con- 
sidered as  part  of  the  scriptures  of  mankind. 

Labor  Day  can  be  made  one  of  the  great  events  in  the  school  calendar.  It 
furnishes  an  opportunity  to  emphasize  the  unity  of  the  human  race  and  the  no- 
bility of  work.  A  larger  outlook  on  the  labor  problem  may  be  obtained  by  showing 
the  high  school  pupils  a  set  of  slides  on  the  sculptures  of  Constantin  Meunier, 
which  represent  workingmen  as  self-reliant  and  their  daily  work  as  touched 
with  grandeur.  Work  is  represented  by  him  as  holy  as  prayer.  He  links  the 
workers  of  today  with  the  men  of  past  ages  and  glorifies  the  work  that  they  do 
as  essential  to  the  progress  of  mankind.  The  Dock  Hand,  the  Hammer  Man,  the 
Puddler,  the  Mower,  the  Fisherman,  the  Mineit,  Industry,  Coming  Out  of  a  Mine, 
The  Old  Mine  Horse,  Watering  a  Colliery  Horse,  Work,  and  his  masterpiece  en- 
entitled — Monument  to  Labor,  are  as  works  of  art  among  the  greatest  sculptures 
of  modern  tim.es,  and  their  value  in  teaching  the  sacredness  of  work  is  in- 
estimable. 

The  same  idea  may  be  carried  out  by  means  of  a  series  of  pictures  or  me 
great  modern  artists  of  the  working  people  of  different  countries  and  occupa- 
tions. The  following  list  is  suggested:  Menzel's  "Iron  Mill,"  Courbet's  "Stone- 
breaker,"  Herkomer's  "Hard  Times,"  Breton's  "The  Gleaner,"  Zorn's  "Our  Daily 
Bread,"  Krogh's  "Old  Fisherman,"  Adler's  "The  Towers,"  Lieberman's  "The 
Spinners,"  Jungsted's  "Quarry  in  Switzerland,"  Jorgensen's  "Out  of  Work,"  Rosa 
Bonheur's  "Oxen  Plowing,"  Troyon's  "The  Guardian  of  the  Geese." 

Problem  Studies 

Pupils  are  always  interested  in  problem  studies  if  they  have  to  do  with  their 
experiences.  The  remark  of  a  pupil,  "I  am-  going  to  tell  the  teacher  on  you," 
furnished  the  subject  for  a  study  on  the  question,  "Is  it  right  to  tell  tales  on  other 
people?"  Almost  all  the  boys  agreed  that  it  was  wrong,  while  a  number  of  the 
girls  believed  it  was  right.  The  following  questions  were  asked:  "If  a  pupil 
cheats  in  an  examiration,  should  you  tell  on  him?"  "If  in  the  absence  of  the 
teacher  most  of  the  pupils  misbehave,  should  the  good  pupils  tell  on  the  others?" 
"If  some  boys  disobey  a  rule  on  the  playground,  should  they  be  reported?" 

"If  a  large  boy  picks  a  fight  with  a  small  boy,  should  not  some  pupil  tell  the 
teacher?"  was  asked:     One  of  the  boys  replied:    "No,  let  two  or  three  boys  whip 


76  THE  PLACE  OF  RELIGION  IN  EDUCATION 

the  big  fellow  who  picks  on  the  little  boy."  The  teacher  asked:  "Why  are  some 
pupils  anxious  to  tell  on  the  others?  Is  it  because  they  are  very  good?"  The 
answer  was:     "They  want  to  be  the  teacher's  pets." 

During  the  talk  the  fact  that  almost  every  rule  has  its  exception  was  em- 
phasized, but  there  was  general  agreement  that  pupils  should  not  tell  on  each 
other,  and  that  they  should  try  to  settle  their  own  disputes.  The  custom  at 
West  Point  among  the  cadets  to  never  report  on  each  other,  but  if  asked  if  they 
took  part  in  any  deed,  to  either  tell  the  truth  or  refuse  to  answer  the  question, 
seemed  to  appeal  to  all  the  pupils. 

Informal  Talks  and  Discussions 

Informal  talks  and  discussions  on  current  subjects  are  of  value.  The  re- 
markable feats  of  some  trained  dogs  led  to  the  discussion  of  the  subject,  "The 
Education  of  a  Dog."  What  is  education?  Can  a  dog  be  educated?  What  does 
a  dog  have  to  learn?  were  among  the  questions  asked  by  the  teacher,  which 
brought  out  many  answers.  The  pupils  told  of  the  performances  of  trained  dogs 
and  of  stories  they  had  read  of  the  intelligence  of  dogs.  It  was  finally  agreed 
that  the  purpose  of  education  is  to  develop  the  best  in  the  nature  of  an  animal 
or  person. 

One  day  the  teacher  asked  the  question:  "How  much  is  a  poem  worth?"  The 
boys  did  not  think  that  a  poem  had  any  worth  in  terms  of  dollars  and  cents.  The 
girls  seemed  to  think  that  a  poem  had  some  monetary  value,  but  they  hesitated 
to  name  any  definite  amount.  Then  a  summary  was  given  of  the  experiences  of 
Nicholas  Vachel  Lindsay  in  preaching  "The  Gospel  of  Beauty."  The  boys  as  well 
as  the  girls  were  fascinated  with  his  adventures  on  his  journey  through  eight  of 
the  Eastern  and  Southern  states  offering  to  exchange  copies  of  his  poems  for 
meals  or  lodging. 

As  a  teacher  was  on  his  way  to  school,  he  heard  an  older  boy  say  to  a  boy 
about  eight  years  of  age  who  had  fallen  on  the  ground  when  at  play  and  had 
begun  to  cry:  'TDon't  be  a  cry-baby."  That  remark  furnished  the  subject  for  the 
opening  exercises  of  the  pupils  of  the  primary  grade.  The  characteristics  of 
babies  were  brought  out  by  questions  and  answers.  The  children  agreed  that 
babies  are  very  attractive  and  interesting,  even  tho  they  cannot  talk,  walk,  or 
understand  words.  They  do  not  know  that  fire  burns  or  that  a  knife  will  cut. 
They  have  to  be  watched  or  they  will  pull  things  olf  the  table.  They  interrupt 
grown  people  when  they  are  talking.  They  throw  things  on  the  floor  and  ol'.en 
break  dishes.  They  do  these  things  because  they  do  not  know  any  better.  They 
cry  when  they  are  not  allowed  to  have  what  they  want,  or  when  anything  hurts 
them.  The  teacher  told  of  the  Japanese  children,  who,  when  they  are  even  badly 
hurt,  rarely  cry,  for  they  think  that  for  them  to  cry  is  like  a  baby. 

The  average  boy  hates  to  be  likened  to  a  baby  and  he  can  be  cured  of  any 
fault  if  he  is  made  to  feel  that  it  is  babyish  to  yield  to  it.  When  older  girls  are 
possessed  with  the  desire  to  act  like  young  ladies,  it  is  only  necessary  to  inci- 
dentally speak  of  some  action  as  girlish  in  order  to  cause  them  to  stop  it. 

A  girl  in  speaking  to  a  friend  said  to  another  girl:  "She  is  stuck  up."  This 
remark  overhead  by  the  teacher  caused  him  to  use  as  the  opening  exercise  the 
story  of  the  play,  "Peg  'o  My  Heart." 

Another  day  a  boy  was  heard  to  say  to  one  in  a  crowd  of  boys:  "Don't  be  a 
cowardly  calf."  The  next  day  the  teacher  spoke  of  this  remark  and  added:  "How 
many  of  you  have  ever  seen  a  young  calf  run  back  to  its  mother  when  it  saw  a 
dog  or  something  strange?"    Some  boys  and  girls  are  afraid  to  enter  a  dark  room 


THE  PLACE  OF  RELIGION  IN  EDUCATION 


77 


or  walk  thru  a  dark  street,  altho  darkness  never  hurt  anybody.  Why  are  they 
afraid  of  the  darkness?  George  Kennan  as  a  boy  was  inclined  to  be  a  coward, 
but  he  made  up  his  mind  that  he  would  be  brave.  If  a  street  in  the  city  where 
he  lived  looked  dark  and  he  felt  afraid  to  go  on  that  street,  he  made  himself  go 
that  way.  Thus  he  developed  himself  in  courage.  His  books  of  travel  that  tell 
of  his  experiences  among  the  exiles  of  Siberia,  and  his  letters  as  a  correspondent 
in  the  Russo-Japanese  war  are  full  of  instances  that  reveal  his  bravery. 

Certain  modern  plays  may  be  used  as  subjects  for  talks  and  discussions. 
Pupils  like  to  tell  the  story  of  a  play  they  have  seen,  and  questions  may  be  asked 
as  to  the  content  of  the  play,  and  the  manner  in  which  the  different  characters 
were  represented.  The  following  plays  have  been  used  in  this  way  to  inculcate 
ideals:  "The  Passing  of  the  Third  Floor  Back,"  'The  Light  That  Failed,"  "The 
Things  That  Count,"  "The  Dawn  of  a  Tomorrow,"  "The  Music  Master,"  "Chanti- 
cleer," "The  Blue  Bird,"  "Brand,"  "The  Road  to  Happiness,"  "The  Servant  in  the 
House,"  "Daddy  Long-Legs." 

Subjects  for  talks  and  discussions  have  been  found  in  the  following  recent 
books:  "Adventures  while  Preaching  the  Gospel  of  Beauty,"  by  Nicholas  Vachel 
Lindsay;  "The  Promised  Land,"  by  Mary  Antin;  "The  Making  of  an  American," 
by  Jacob  A.  Riis;  "Last  Expedition,"  by  Scott;  "The  Soul  of  an  Indian,"  by  East- 
man; "Up  from  Slavery,"  by  Booker  T.  Washington;  "Story  of  My  Boyhood  and 
Youth,"  by  John  Muir;  "The  Life  of  Rabindranath  Tagore,"  by  Ernest  Rhys;  "The 
Story  of  My  Life,"  by  Helen  Keller;  "The  Discovery  of  the  North  Pole,"  by  Peary; 
"Autobiographical  Notes,"  by  Jane  Addams;  "America,"  by  Wu  Ting  Fang;  "Beauty 
for  Ashes,"  by  Albion  Fellows  Bacon. 

Memorizing  Selections 

Thru  memorizing  selections  from  the  masterpieces  of  literature  and  the 
sacred  scriptures  of  mankind  religious  ideals  are  unconsciously  inculcated.  Many 
people  of  India,  altho  they  cannot  read  or  write,  are  able  to  repeat  long  selections 
from  the  works  of  their  great  prophets  and  sages,  for  they  learned  them  as  child- 
ren from  the  lips  of  their  mothers.  There  is  no  worth  in  memorizing  selections 
simply  as  feats  of  memory,  no  more  than  there  is  worth  in  the  accumulation  of 
money  for  its  own  sake.  Whatever  memory  work  is  done  should  be  for  the  sake, 
of  feeding  the  spiritual  nature,  which  requires  nourishment  the  same  as  the 
physical  body.  As  much  care  should  be  exercised  in  the  selection  and  prepara- 
tion of  food  for  the  development  of  ideals  within  the  soul  as  with  food  for 
tlie  body. 

Proyerbs 

Certain  proverbs  have  value  on  account  of  embodying  the  accumulated  wis- 
dom of  the  ages.  They  should  not  be  given  as  tasks  to  learn,  but  used  to  clinch 
a  thought  in  a  talk.  The  following  proverbs  have  been  used:  "By  the  street  of 
Ey-and-By  one  arrives  at  the  house  of  Never."  "Stay  but  awhile  and  you  lose  a 
mile."  "One  today  is  worth  ten  tomorrows."  "Trust  not  another  for  what  you 
can  do  for  yourself."  "Even  if  you  straighten  out  a  dog's  tail  a  hundred  times 
it  will  curl  up  again."  "The  waters  flow  but  the  stones  remain."  "If  you  think 
of  a  hyena  you  are  sure  to  see  one."  "The  true  friend  appears- in  hard  times,  not 
at  big  dinners."  "Who  sleeps  in  silver  beds  never  has  golden  dreams."  "Be  slow 
in  choosing,  a  friend,  slower  in  changing."  "None  preaches  better  than  the  ant, 
and  she  says  nothing."  "Don't  blame  the  mirror  if  your  mouth  is  crooked."  "Let 
all  thy  words  have  the  accent  of  heroic  truth."  "As  a  man  thinketh  in  his  heart, 
so  is  he."    "Those  who  know  the  truth  are  not  equal  to  those  who  love  it." 


78  THE  PLACE  OF  RELIGION  IN  EDUCATION 

Organized  Play  and  Athletics 

Religion  is  essential  to  education  in  the  realm  of  organized  play.  Many  of 
the  best  opportunities  for  the  development  of  the  moral  characters  of  boys  are 
to  be  found  thru  physical  training  and  on  the  athletic  field.  It  is  harmful  for. the 
teacher  to  countenance  the  idea,  "Anything  to  win  the  game  for  our  team."  The 
lowering  of  the  standard  of  scholarship  in  order  to  allow  a  "crack"  player  to  re- 
main on  the  team  has  an  immoral  effect. 

The  development  of  muscular  strength  has  a  vital  relationship  to  moral  char- 
acter. The  breakdown  of  many  men  is  due  to  the  lack  of  sufficient  physical 
strength  to  satisfy  the  demands  of  the  intellect  and  the  emotions.  Play  is  educa- 
tion in  quickness  of  judgment,  precision  of  action,  self-contrcl,  poise,  and  co- 
operation. The  direct  results  in  the  number  of  games  won  over  other  schools  or 
clubs,  is  of  insignificant  importance  in  comparison  to  the  physical  and  moral  de- 
velopment of  those  engaged  in  the  sport. 

Every  playground  should  be  a  practical  school  of  religion  and  morality,  tend- 
ing to  overcome  certain  vicious  tendencies  that  are  often  manifested  in  boys,  and 
unconsciously  developing  in  them  certain  desirable  virtues.  Among  the  virtues 
that  may  be  developed  in  games  are  courage,  truthfulness,  perseverance,  justice, 
loyalty,  and  a  feeling  of  comradeship.  Athletics  help  to  overcome  the  tendency 
to  hoodlumism  and  cruelty  which  comes  from  unused  physical  activity  that  craves 
expression.  Supervision  should  not  overshadow  the  individuality  of  the  child, 
nor  repress  his  natural  joyousness.  Within  certain  limits  the  pupil  must  be  al- 
lowed to  act  freely,  for  his  spontaneity  ought  not  to  be  sacrificed. 

Dramatic  Terformances 

The  possible  moral  uplift  of  the  race  thru  the  use  of  the  power  of  sug- 
gestion by  means  of  the  drama  is  impossible  to  estimate.  Herbert  Spencer  says: 
"Behavior  is  not  determined  by  knowledge  but  by  emotion." 

The  easiest  way  to  influence  the  conduct  of  children  is  to  give  them  oppor- 
tunities to  express  their  highest  personal  and  social  ideals  in  dramatic  form. 
Most  of  the  vices  of  young  people  are  the  children  of  imagination,  and  on  the 
other  hand  courage,  truth,  and  justice  must  be  expressed  in  terms  of  imagina- 
tion in  order  for  these  virtues  to  become  real  to  them.  Thru  dramatic  perform- 
ances it  is  possible  to  indirectly  develop  the  ideal  within  the  soul,  which  is  of 
greater  value  than  any  external  law  or  commandment.  Children  see  on  the  stage 
representations  of  the  liar,  thief,  spendthrift,  drunkard,  gambler,  hero,  martyr, 
and  patriot.  Thus  they  come  to  realize  the  relation  of  cause  and  effect  in  hu- 
man conduct. 

The  love  of  children  for  the  drama  is  a  primitive  instinct.  A  small  child 
lives  in  a  world  of  make-believe.  A  chair  may  become  an  engine  and  two  other 
chairs  a  train  of  cars.  A  cane  is  transformed  into  a  horse,  the  corner  of  a  room 
into  a  church,  and  a  stool  becomes  a  pulpit.  He  uses  both  natural  and  accidental 
symbols.  Other  children  will  work  all  day  in  order  to  earn  money  to  attend  the 
theater  in  the  evening,  so  great  is  their  love  for  "the  house  of  dreams."  Every 
educator  and  sociologist  is  aware  that  children  are  passionately  fond  of  the 
theater,  as  it  makes  concrete  the  images  of  the  imagination. 

The  development  of  the  dramatic  instinct  in  children  ought  not  to  be  left  to  the 
commercialized  theater  or  motion  picture  shows.  One  great  need  of  today  is 
the  establishment  of  civic  theaters  and  the  introduction  of  dramatic  perform- 
ances as  a  fundamental  element  in  the  curriculum  of  the  public  schools. 


THE  PLACE  OF  RELIGION  IN  EDUCATION  79 

In  order  for  the  drama  to  have  the  highest  educational  value  the  children 
must  do  the  acting.  The  aim  should  not  be  to  train  a  few  fine  actors,  but  to  use 
the  dramatic  instinct  as  a  means  to  develop  the  ideal  nature  of  the  child.  The 
element  of  personal  triumph  should  be  eliminated  as  far  as  possible,  and  all  the 
actors  subordinate  themselves  to  the  success  of  the  play.  The  round  table  metRod 
has  value,  by  means  of  which  all  the  players  know  the  entire  play  or  at  least 
thoroly  understand  every  part  of  it.  Thru  trying  to  interpret  different  characters 
on  the  stage,  young  people  sympathize  with  them  and  understand  the  larger  prob- 
lems of  life. 

The  dramatic  instinct  is  especially  in  evidence  at  the  adolescent  period  when 
curiosity  is  strong,  mental  acquisition  is  rapid,  experiences  are  most  real,  and 
imitation  is  natural.  Boys  at  that  age  often  do  criminal  deeds  on  account  of  a 
desire  to  act  out  an  impulse.  If  these  impulses  are  given  expression  in  athletics 
and  dramatics  they  are  satisfied.  Boys  must  be  provided  with  something  that 
now  and  then  thrills  them,  and  if  they  do  not  find  it  in  athletics,  dramatics,  or 
fiction,  they  will  find  excitement  in  the  vicious  deeds  of  the  gang. 

Thru  the  drama  children  unconsciously  absorb  ideals  of  life  and  conduct.  The 
drama  appeals  to  their  reason  and  conscience,  arouses  the  deepest  emotions  and 
highest  aspiration,  awakens  wonder,  and  inculcates  love  of  the  heroic.  For  a 
time  they  are  no  longer  limited  to  their  ordinary  environment.  A  larger  horizon 
is  created  thru  the  endeavor  to  put  themselves  in  the  place  of  other  people. 
Virtue  is  represented  not  simply  as  refraining  from  evil,  but  also  as  doing  right 
actions  and  loving  that  which  has  value. 

Pictures  of  Paintings  and  Sculptures 

The  silent  influence  of  the  best  paintings  and  sculptures  as  a  means  to  in- 
culcate ideals  is  of  great  value.  Many  parents  and  teachers  are  careful  in  regard 
to  the  books  read  by  their  children  and  pupils,  but  they  give  little  thought  to  the 
pictures  that  are  seen  by  children  from  day  to  day,  unless  they  are  positively 
harmful.  Now  that  penny  pictures  may  be  purchased  of  nearly  all  the  master- 
pieces of  art,  there  is  little  excuse  if  a  child  does  not  become  familiar  with  the 
best  of  paintings  and  sculptures. 

A  small  child  prefers  pictures  of  subjects  with  which  he  is  familiar.  He  is 
primarily  concerned  with  the  subject  and  finds  great  pleasure  in  recognition. 
From  pictures  of  cats  and  dogs  that  are  his  pets  he  passes  to  lions  and  elephants, 
for  there  seems  to  the  child  to  be  two  worlds, — the  known  and  the  unknown.  As 
he  grows  a  little  older  he  is  interested  in  pictures  that  appeal  to  his  curiosity, 
for  he  desires  to  know  the  why  of  things.  Next  he  likes  the  pictures  that  appeal 
to  his  imagination.  Nature  pictures  may  then  be  of  interest,  beginning  not  with 
copies  of  Corot,  but  by  using  photographs  of  Niagara  Falls  or  Yosemite. 

The  showing  of  pictures  to  children  should  not  become  formal  lessons  on  the 
technique  of  art.  It  does  not  increase  the  enjoyment  that  a  boy  receives  in  eat- 
ing a  piece  of  pie,  to  know  its  ingredients  and  the  manner  in  which  they  were 
put  together.  He  likes  the  pie  because  it  taste  good  and  he  wishes  a  second 
piece.  It  is  only  necessary  to  find  the  pictures  appropriate  to  the  different  ages 
of  children  and  they  will  really  love  the  best  of  pictures. 

It  must  also  be  kept  in  mind  that  the  prime  purpose  of  painting  and  sculp- 
ture is  not  to  teach  moral  and  religious  ideals.  A  picture  is  not  great  in  propor- 
tion as  it  may  be  used  to  teach  moral  lessons.  A  great  work  of  art  is  a  trans- 
cript of  some  phase  of  human  life  or  nature  in  the  form  of  the  beautiful.  What- 
ever ethical  message  may  be  in  a  great  work  of  art  is  in  its  inmost  nature,  and 
is  generally  unconsciously  expressed  by  the  artist.     As  a  rule  modern  paintings 


8o  THE  PLACE  OP  RELIGION  IN  EDUCATION 

are  better  than  those  of  the  old  masters  as  a  means  to  inculcate  Ideals,  because 
there  are  more  points  of  contact  between  them  and  the  life  of  a  child. 

Pictures  have  been  grouped  under  the  following  subjects,  which  seem  to 
appeal  to  children  at  different  ages  and  teach  the  virtues  that  are  natural  to 
them, — home  life,  animal  pets,  companions,  school  life,  play  and  recreation,  work, 
heroism,  patriotism,  the  appreciation  of  the  beautiful,  biography,  social  better- 
ment, international  peace,  universal  brotherhood,  and  symbolism. 

The  most  successful  way  to  show  pictures  is  by  means  of  a  stereopticon.  Ten 
to  fifteen  pictures  are  enough  for  an  opening  exercise  of  twenty  minutes.  It  is 
best  with  young  children  to  ask  them  what  they  see  in  the  pictures,  and  then  for 
the  teacher  to  supplement  their  observations.  The  life  and  ideals  of  the  great 
artists  may  be  discussed  with  the  older  pupils  in  connection  with  the  pictures. 

Deielopmeiit  of  the  Spirit  of  Pliil«antliropy 

It  is  rather  difficult  to  work  out  practical  ways  to  develop  the  spirit  of  phil- 
anthropy in  public  schools.  The  different  grades  may  join  the  American  Red 
Cross,  which  is  our  great  national  philanthropic  society,  and  has  been  "founded 
to  aid  "In  the  prevention  and  alleviation  of  human  suffering  in  times  of  war  and 
peace."  Thru  reading  aloud  articles  from  the  magazine  published  by  this  so- 
ciety, the  pupils  may  become  familiar  with  the  great  work  accomplished  by  it, 
and  cause  them  to  be  anxious  to  contribute  in  the  time  of  need. 

A  set  of  slides  of  children  at  work  in  different  industries  showing  boys  and 
girls  in  workshops,  glass  factories,  cotton  mills,  canneries,  street  trades,  and  coal 
mines,  may  be  secured  for  a  nominal  rental  from  the  National  Child  Labor 
Committee. 

A  remarkably  fine  set  of  slides  of  animals  may  be  borrowed  from  the  Ameri-" 
can  Humane  Education  Society.     In  a  book  compiled  by  Sarah  J.  Eddy  entitled 
"Friends   and   Helpers,"   may   be   found   many   interesting   stories    of   dogs,   cats, 
horses,    birda.    and    butterflies,   that   indirectly   teach   children    to    care    for   "our 
brothers,  the  dumb  brutes." 

The  pupils  may  be  asked  to  bring  food  the  day  before  Thanksgiving  in  order 
to  help  make  it  possible  for  every  family  to  have  a  good  dinner  on  that  day.  A 
Christmas  entertainment  may  be  arranged  by  the  pupils  of  the  school,  with  the 
charge  for  admission  something  that  may  be  given  to  the  poor.  A  talk  by  a 
social  settlement  worker  before  a  school  in  a  suburban  town,  caused  a  number  of 
girls  to  meet  weekly  in  order  to  make  clothes  for  little  babies. 

Stories 

Children  never  tire  of  stories  if  they  are  well  told.  There  is  a  wealth  of 
story  material  for  the  inculcation  of  ideals  in  The  Golden  Rule  Series  of  Readers 
that  have  been  arranged  by  Sneath,  Hodges,  and  Stevens  for  the  different  grades. 
The  following  stories  have  been  found  of  special  interest  to  high  school  pupils: 
"Thrond,"  by  Bjornson;  "The  Bishop's  Candlestick,"  by  Victor  Hugo;  "Two  Old 
Men,"  "What  Men  Live  By,"  and  "Where  Love  Is  There  God  Is  Also,"  by  Tolstoi; 
"The  Dog,"  by  Maeterlinck;  "Stickeen,"  by  John  Muir;  "Adrift  on  an  Ice  Floe,"  by 
Grenfell;  "Youth,"  "Typhoon,"  and  "Lord  Jim,"  by  Joseph  Conrad. 

Nature  Study 

Nature  study  also  has  valud,  as  many  birds  and  animals  have  moral  and 
psychic  traits  that  may  be  found  in  human  life,  only  in  people  they  are  not  so 
clearly  defined  a-s  in  the  exaggerated  forms  in  which  they  may  be  seen  in  animals. 


THE  PLACE  OF  RELIGION  IN  EDUCATION  8 1 

Purity,  cruelty,  pride,  loyalty,  greed,  and  cunning  are  graphically  illustrated  in 
the  dove,  hawk,  peacock,  dog,  wolf,  and  fox. 

Glass  observation  houses  were  made  by  the.  pupils  of  one  school;  so  they 
were  able  to  study  at  first  hand  the  habits  of  ants  and  spiders.  The  industry  of 
tliG  ants  and  the  perg"everance  of  the  spiders  were  carefully  observed.  The  boys 
made  bird  houses  and  there  was  a  rivalry  to  see  whose  house  would  have  the 
first  nest  in  it.  Thus  they  learned  to  care  for  birds  in  place  of  thinking  it  sport 
to  kill  them.  Several  boys  helped  to  construct  a  fish  pond  in  the  school  garden; 
so  it  became  possibly  to  study  fish. 

Conclusions  ^^"^ 

In  its  true  sense  education  Includes  every  constructive  influence  that  may 
be  used^or  the  development  of  personality.     Manual  training,  domestic  science, 

an  appreciation  of  the  beautiful,  religious,  moral,  and  physical  training  are  needed 
as  much  as  those  studies  especially  designed  for  the  training  of  the  intellect.  The 
most  perfect  educational  system  ever  given  to  the  world  was  that  of  the  Greeks, 
and  their  schools  were  mainly  held  outdoors,  the  instruction  consisting  in  games, 
conversations  between  pupils  and  teachers,  drills,  contests  on  the  athletic  field, 
theatrical  performances,  visits  to  the  temples,  recitations,  and  songs.  The  aim 
was  to  develop  all  the  inherent  powers  of  the  child. 

V  Every  child  should  receive  an  education  that  will  develop  his  higher  apti- 
tudes and  fit  him  to  become  a  good  citizen,  and  a  useful  member  of  society.  The 
value  of  education  is  not  in  proportion  to  the  number  of  facts  acquired,  but  ac- 

/  cording  to  the  development  of  crent^'^'^  ^ff'^rt,  pthlrai  fl«pirations^_and  a  ..amise-of 
nj£raJ_Qliligation.  Socrates  expressed  the  aim  of  a  true  teacher:  "I  do  nothing 
but  go  about  persuading  old  and  young  alike,  to  care  first  and  chiefly  for  the 
greatest  improvement  of  the  soul."  That  which  is  of  greatest  importance  is  not 
teaching  children  to  read,  write,  count,  draw,  and  sing,  but  to  think,  feel,  and 
act  right  as  individuals  and  as  members  of  society. 

A  child  is  an  explorer,  travelling  over  what  is  to  him  an  unknown  land.  One 
of  his  strongest  desires  is  to  steer  his  own  craft,  and  in  this  his  instinct  is  right, 
for  thus  he  develops  his  natural  aptitudes  and  evolves  his  personality.  He  should 
be  free  to  explore  the  environment  where  he  finds  himself,  and  encouraged  to 
develop  his  inner  resources  by  creative  effort. 

If  the  religious  beliefs  of  adults  are  forced  on  a  child,  in  after  years  he  may 
experience  a  violent  reaction  against  the  church.  The  perfection  of  manhood  de- 
pends upon  the  adaptation  of  education  to  all  the  previous  stages  of  growth.  The 
power  to  acquire  different  kinds  of  knowledge  unfolds  in  a  child  as  naturally  as 
the  use  of  speech. 

It  is  not  only  desirable  to  develop  the  ideal  personal  characteristics  of  the 
child,  but  also  to  cause  him  to  love  the  best  that  has  been  inherited  from  the 
past,  in  order  that  he  may  live  for  the  betterment  of  mankind.  Giuseppe  Sergi 
says  of  the  new  education:  "In  the  social  life  of  today  an  urgent  need  has  arisen, 
a  renovation  of  our  methods  of  education  and  instruction;  and  whoever  enrolls 
himse'.f  under  this  standard  is  fighting  for  the  regeneration  of  man." 

It  is  impossible  to  place  any  limits  to  the  progress  of  mankind  thru  education, 
when  the  laws  of  heredity,  environment,  and  growth  are  seriously  considered, 
if  persons  alone  are  regarded  sacred  and  money  is  valued  only  as  it  ministers  to 
the  enrichment  of  life,  and  when  nations  no  longer  strive  to  excel  each  other 
in  size  and  efficiency  of  their  armies  and  navies,  but  their  rivalry  is  in  the  edu- 
cation and  care  of  their  citizens,  the  development  of  the  arts,  sciences,  and  the 
discovery  of  the  values  that  abide. 


THE  ESSENTIAL  PLACE  OF  RELIGION  IX  EDUCATION,  WITH  AN  OUTLINE 

OF  A  PLAN  FOR  INTRODUCING  RELIGIOUS  TEACHING 

INTO  THE  PUBLIC  SCHOOLS 

Anna  B.  West,  Lecturer  and  Writer,  Newbnryport,  Mass. 

Before  we  attempt  to  decide  whether  any  given  subject  has  an  essential  place 
in  public  school  education,  we  must  first  see  clearly  the  aim  of  such  education. 

All  will  agree  that  ideally  at  least  the  aim  of  public  school  education  is  to 
so  train  future  men  and  women  that  they  shall  be  fit  to  protect  and  perpetuate 
our  free  democratic  form  of  government  and  that  they  shall  be  citizens*loyal  to 
the  ideals  and  traditions*  of  the  United  States. 

But  what  do  we  as  a  people  hold  to  be  essential  elements  of  our  ideals  and 
traditions,  and  is  religion  such  an  element?  There  can  of  course  be  but  one 
answei*. 

Religion  is  both  root  and  sap  of  our  ideals  and  traditions — the  source  of  our 
belief  that  justice,  equality  before  the  law,  and  free  opportunity  for  development 
and  happiness  are  human  rights,  therefore  to  be  secured  to  every  individual. 
Since,  then,  religion  is  an  essential  constituent  element  of  our  ideals  and  traditions 
to  the  end  that  our  citizens  be  fit  and  loyal  it  must  have  an  essential  place  in 
their  education. 

But  our  attempt  to  maintain  a  government  under  which  all  shall  share  justly 
Its  protection  and  privileges,  rests  on  a  recognition  that  we  are  all  human,  human: 
not  because  we  are  sharers  in  a  common  social  and  physical  existence  but  be- 
cause we  spring  from  the  same  supernatural  source  and  so  are  bound  together 
by  an  indissoluble  tie — all  children  of  God.  To  be  human  and  not  merely  an 
animal  is  not  a  passing  phase  of  existence  but  an  indestructible  quality  of  life, 
because  our  relation  to  God  is  an  unending  and  an  indestructible  relation.  It  is 
this  rel\^n  of  children  to  Father  that  makes  us  human.  The  brotherhood  of 
man  is  a  mere  form  of  words  unless  men  have  a  common  parentage. 

Is  it  not  obvious  then  that  to  be  fit  and  loyal  our  citizens  must  be  in  accord 
with  this  underlying  conviction  on  which  our  constitution  rests — in  other  words, 
bo  religious.  * 

We  have  to  recognize  the  fact  that  our  government  does  not  secure  to  all  its 
citizens  equal  justice  and  equal  opportunities  for  development  and  happiness, 
because  the  achievement  of  such  results  rests  upon  those  who  exercise  govern- 
mental functions — upon  legislators  and  upon  those  appointed  to  execute  the  law, 
and  legislators  and  executive  officials  are  often  venal,  dishonest,  self-seeking,  and 
out  of  harmony  with  the  root  ideas  of  the  constitution — they  are  irreligious.  Many 
shameful  and  humiliating  national  experiences  have  been  the  consequences  of  the 
low  standards  of  our  public  men.  Men  whose  public  acts  are  brazenly  immoral 
may  have  a  church  connection;  they  may  unhesitatingly  avow  a  belief  in  God 
and  confess  their  duty  to  obey  His  law.  But  such  lip  confession  is  not  religion 
because  it  does  not  issue  in  character. 

To  know  about  religion  and  to  be  religious  are  not  the  same  thing.  No  re- 
ligion that  is  not  a  moulding  force  of  character  is  vital.  Today  it  is  the  ques- 
tion of  the  man  and  of  the  woman.  What  fruit  does  the  life  bear?  This  is  the 
test  question.  Those  who  live  in  harmony  with  God  always  reveal  companionship 
with  Him  in  personal  character  and  in  human  service.    These  are  the  fruits. 


THE  PLACE  OF  RELIGION  IN  EDUCATION  83 

That  there  is  pressing  need  to  raise  the  plane  of  our  citizenship,  if  as  a  people 
we  shall  continue  to  revere  our  traditions  and  hope  for  the  realization  of  our 
ideals,  is  evident.  How  shall  we  accomplish  it?  The  only  possible  way  is  to  begin 
the  process  early  in  the  impressionable  period  of  childhood,  while  the  plastic 
mind  is  yet  unpoisoned  and  unwarped. 

Obviously  the  essential  place  of  religion  in  education  is  both  in  its  foundation 
and  in  its  superstructure.  There  is  no  period  in  education  that  religion  should 
not  illumine.  We  have  in  our  public  schools  at  the  present  time  ethical  instruc- 
tion, honest  attempts  to  train  children  in  right  conduct;  plenty  of  rules — precept 
upon  precept — rewards  for  good  conduct,  discipline  for  bad  conduct, — still  the 
men  and  women  into  which  the  children  grow  form  a  body  of  citizens  whose  char- 
acter as  a  whole  reveals  no  deep  source  of  spiritual  life;  on  the  contrary  flagrant 
violations  of  the  decencies  of  life — graft,  lies,  theft,  drunkenness,  over-reaching, 
oppression  of  the  defenseless,  malice,  slander — are  offensively  conspicuous. 

These  dangerous  symptoms  of  social  disease  are  not  on  the  decrease  but 
rather  on  the  increase,  altho  laws  requiring  school  attendance  are  enforced  with 
Increasing  vigor.  We  are  disappointed,  nay,  see  danger  ahead.  We  have  tried 
putting  on  the  proprieties  and  graces  of  ethics.  Now  let  us  try  to  make  the  soul 
of  the  child  a  well-spring  of  love  toward  God  and  toward  his  neighbor,  to  lead 
him  to  have  a  different  "mind."  A  child  whose  happy  soul  is  full  of  love  vv^ill 
radiate  love,  and  as  he  grows  in  years  and  stature  will  grow  in  nobility  of 
character. 

Now  if  our  aim  be  to  infuse  into  our  public  school  education  such  an  influence 
a,s  shall  lead  the  children  to  be  genuinely  religious,  and  to  mature  into  noble 
men  and  women — fit  and  loyal  citizens — we  may  restate  the  second  half  of  our 
subject  in  this  way:  An  Outline  of  a  Plan  to  Lead  the  Children  of  our  Public 
Schools  to  be  Religious.    With  this  aim  in  view  I  proceed. 

Before  we  take  up  the  attempt  to  lead  the  child  we  must  have  a  clear  con- 
ception of  the  height  and  depth  and  breadth  of  what  we  mean  by  religion.  I  should 
like  to  make  the  word  religion  exactly  equivalent  to  the  word  life  in  this  saying 
by  Jesus  of  Nazareth — "That  they  may  have  life  and  have  it  more  abundantly." 

Since  God's  will  is  the  law  of  life,  only  as  the  child  develops  in  harmony  with 
his  Creator's  plan  for  him,  he  would  be  thru  and  thru  a  genuinely  religious  hu- 
man being  having  the  fullness  of  life.  He  would  be  co-worker  with  God — his 
Father.  We  may  think  of  God,  the  Life-giver,  first,  as  the  Creator,  but  since  we 
continue  to  live  only  because  He  continuously  creates,  we  may  think  of  Him, 
second,  as  the  Sustainer,  and  because  His  will  for  us  is  that  we  shall  grow  to  be 
like  Him,  we  may  think  of  Him,  third,  as  the  Perfecter.  We  should  think  of  Him 
as  always  upholding,  always  developing. 

Now  if  it  bo  our  purpose  to  lead  a  child  to  be  genuinely  religious,  that  is,  to 
possess  the  fullness  of  life,  it  is  obvious  that  while  we  must  begin  this  leading 
at  the  earliest  possible  moment,  we  must  never  cease  to  lead  so  long  as  the  child 
is  under  the  teacher's  care. 

Is  it  not  now  evident  that  every  subject  of  the  course  of  study  should  lead 
into  more  abundant  life?  That  "there  ought  to  be  no  secular  department.  In 
other  words,  in  teaching  any  branch  of  literature  or  science,  a  spiritually-minded 
man  must  see  it  so  taught  as  not  only  to  prove  subservient  to  a  general  design, 
but  to  be  more  or  less  saturated  with  religious  sentiment,  or  reflection,  or  de- 
duction, or  application."  (Duff.     Quoted  by  Spalding.) 

Indeed  "we  meet  God  on  every  height  of  truth,  whether  a  truth  of  mathe- 
matics, or  of  physics,  or  of  art,  or  of  the  spirit  of  man."     Altho  we  meet  Him, 


84  THE  PLACE  OP  RELIGION  IN  EDUCATION 

He  is  often  hid  from  us  by  a  cloud  emanating  from  ourselves.  But  if  we  ap- 
prehend all  truths  as  God's  truths,  then  we  consciously  enter  His  presence.  So 
all  thru  the  school  years,  whatever  be  the  subject,  the  teacher  must  always  be  try- 
ing to  reveal  truths  so  the  child  shall  find  them  visions  of  God,  the  Life-giver.  If 
in  the  movements  of  history,  the  researches  of  the  laboratory,  the.  demonstrations 
of  mathematics,  the  harmonies  of  music,  the  child  sees  always  the  ways  of  God, 
then  all  his  thoughts  will  be  turned  Godward  as  they  should  be,  no  matter  what 
the  subject  in  hand. 

Now  since  in  nature,  all  truths  are  realities  only  because  they  are  thoughts 
of  God,  it  follows  that  God  is  the  supreme  reality;  therefore  that  all  right  think- 
ing finds  its  perfect  satisfaction  in  the  thought  of  God,  and  only  such  thoughts 
as  find  their  explanation  and  confirmation  in  the  thought  of  God  are  right  thoughts. 
Now  to  have  the  mind  supply  an  area  thru  which  a  certain  train  of  ideas  may 
sweep  is  not  to  think.  A  presupposition  of  religious  life — a  law  of  its  existence — 
is  that  the  mind  shall  will  to  think.  Therefore  the  first  power  to  be  developed 
by  any  sort  of  education  is  the  power  to  think. 

This  Godward  trend  of  the  mind  furnishes  the  strongest  stimulus  which  the 
child  can  receive  toward  independent  thinking.  And  beyond  question  the  teacher's 
first  duty  is  to  think  rightly  himself  in  order  to  lead  a  child  to  think  rightly.  It 
follows  also  that  only  such  acts  as  are  in  conformity  with  Godward  thoughts 
are  moral  acts. 

We  are  now  prepared  to  define  teaching  as  a  profession  and  for  the  purposes 
of  this  paper.  Teaching  is  giving  such  moral  training  to  a  thinking  being  as  will 
enable  him  to  live  in  harmonious  relations  with  God  and  in  unselfish  cooperation 
with  his  fellowmen.  Harmonious  relations  with  God  and  unselfish  cooperation 
with  fellowmen  is  abundant  life,  that  is  religion. 

If  the  spiritual  life  of  a  child  be  religious  what  graces  of  character  inevitably 
result?  First,  spontaneous,  natural,  overflowing  love  toward  God  and  toward 
people;  but  love  full  of  awe,  reverence,  and  gratitude,  without  the  least  trace  of 
fear  or  shrinking;  a  love  full  of  peace  and  utter  confidence.  Truth,  purity, 
justice,  industry,  and  like  characteristics  are  natural  flowers  of  such  spiritual 
soil. 

Only  a  teacher  knows  how  many  children  fail  to  realize  the  promise  of  their 
earliest  years.  A  little  indifference,  wandering  attention,  distaste  for  regular 
application,  failure  to  conquer  any  really  hard  work,  then  a  slow  but  steady  fall- 
ing behind — the  tragedy  of  youth — but  it  could  hardly  be  possible  for  the  re- 
ligious child. 

As  the  child  grows  and  individual  responsibilities  must  be  assumed,  as  in- 
herited tendencies  must  be  reckoned  with,  he  does  not  feel  alone  in  his  hours 
of  struggle;  he  needs  no  one  near  to  point  him  to  the  source  of  unfailing  help, 
for  as  naturally  as  he  would  go  to  his  mother  with  a  physical  injury  or  for  com- 
fort for  hurt  feelings,  his  soul  opens  to  the  inexhaustible  source  of  all  healing.  He 
tells  it  all  to  God,  naturally,  and  as  he  waits  peace  and  happiness  and  confidence 
return.  And  in  such  a  time  as  this,  when  men's  hearts  almost  fail  them,  the  soul 
whose  habit  is  Godward — since  God  is  the  source  of  all  spiritual  progress — looks 
thru  the  suffering,  beyond  the  war,  accepting  the  limitations  of  his  understanding, 
confident  that  God  reigns. 

The  interior  life  of  the  religious  child  that  we  have  tried  to  trace  so  far  has 
been  that  of  harmonious  relation  to  God,  but  this  harmonious  relation  or  fullness 
of  life  must  be  manifested  in  unselfish  cooperation  with  his  fellows.  The  school- 
room and  the  pl^'ground  afford  abundant  opportunity  for  training  in  cooperation, 
and  in  unselfish  service.     When  such  cooperation  and  such  service  come  to  be 


THE  PLACE  OP  RELIGION  IN  EDUCATION  85 

rendered  by  the  child  whose  inner  life  is  Godward,  play  and  work  will  be  con- 
tinually tested  by  the  religious  habit  of  mind. 

As  biography  spreads  before  him  heroic  characters,  and  history  unfolds  to 
him  great  movements  that  tremendously  affect  a  large  part  of  the  world,  as  he 
ponders  on  what  shall  be  his  life  work,  as  he  considers  the  drama,  the  literature 
of  the  era,  diplomacy,  the  manners  and  refinements  of  society — every  kind  of 
work  or  enterprise  that  feeds  the  body  or  mind  of  the  social  organism — all  must 
stand  the  same  test, — are  they  in  harmony  with  God's  will  that  man  should  grow 
toward  him?    Unless  they  do  tend  Godward  they  tend  toward  human  undoing. 

And  finally,  thru  normal  spiritual  development  and  life  experience,  the  child 
as  he  grows  to  manhood  realizes  that  all  God's  methods  of  dealing  with  His  child- 
ren are  laws  and  that  His  laws  are  universal,  automatic,  and  immutable.  And 
because  they  are  universal,  automatic,  and  immutable  the  life  that  is  in  perfect 
accord  with  them  is  a  life  of  absolute  freedom. 

The  selfish  man  who  seeks  his  own  pleasure  at  the  expense  of  his  neighbor 
is  always  colliding  with  God's  law  because  it  is  the  same  lav/  for  all  and  no  man's 
good  can  be  separated  from  his  neighbor's  good,  but  the  unselfish  man  finds  his 
life  in  losing  it,  that  is,  in  subordinating  it  to  human  service. 

When  the  religious  child  becomes  a  man  he  is  a  man  fit  for  service,  whose 
every  impulse  is  toward  justice,  who  is  generously  devoted  to  fair  and  ev^n  di- 
vision of  opportunity,  and  who  reverences  the  law  as  the  shield  and  safeguard 
equally  for  all.  He  is  a  loyal  citizen  because  he  is  loyal  to  humanity,  and  he  is  an 
heir  worthy  of  his  national  heritage. 

So  far  we  have  endeavored  to  get  a  conception  of  what  it  means  to  lead  a 
child  to  grow  naturally  into  a  genuinely  religious  human  being  during  the  years 
he  is  studying  in  the  free  public  schools,  and  a  conception  of  the  sort  of  man 
that  will  be  added  to  society  when  his  public  school  education  is  completed. 

But  as  the  benefits  of  legislation  to  the  people  for  whom  the  laws  are  made 
depend  upon  the  sort  of  men  who  enforce  them,  in  even  a  greater  degree  does  the 
interior  life  of  the  child  depend  upon  the  nobility  of  character  and  the  sympathy 
of  the  teachers  who  must  do  the  leading.  The  writer  would  gladly  say  a  word  of 
hearty  appreciation  of  the  fine  teaching  force  of  the  United  States.  Still  we  must 
consider  quite  frankly  their  probable  efficiency  in  relation  to  the  serious  subject 
under  consideration. 

How  will  the>^  as  a  whole,  view  the  attempt  to  do  all  their  work  with  a  para- 
mount controlling  purpose  that  subordinates  examinations  and  promotions  to  the 
hidden  blossom  of  character?  Can  they  be  genuinely  sympathetic  unless  they 
are  genuinely  religious  themselves  in  the  sense  in  which  we  are  using  the  word? 
Is  is  possible,  even,  to  judge  the  body  of  teachers  as  a  whole  in  respect  of  their 
ability  to  foster  a  particular  kind  of  spiritual  growth? 

If  some  particular  essay  among  those  submitted  on  this  subject  be  found 
satisfactory  in  development  of  thought  and  outline  plans,  does  it  seem  possible 
that  it  could  be  put  into  the  hands  of  the  teaching  force  for  general  introduction 
without  preliminary  training  of  the  teachers? 

When  the  kindergarten  was  first  introduced  into  America  it  was  by  a  few 
choice  women  who  studied  Proebel's  philosophy  of  childhood  of  their  own  in- 
itiative, impelled  by  high  motives  and  by  devotion  to  children,  yet  we  know  the 
Boards  of  Education  would  not  introduce  it  into  the  public  schools  until  it  was 
a  demonstrated  success  under  the  private  patronage. 

The  American  kindergarten  was  begun  fifty  years  ago,  but  despite  its  wond- 
erful results  it  is  still  a  method  in  question  by  some  good  teachers.    Now,  how  do 


86  THE  PLACE  OF  RELIGION  IN  EDUCATION 

the  difficulties  attending  the  introduction  of  religious  teaching  in  our  public 
schools  compare  in  magnitude  with  those  attending  the  introduction  of  the 
kindergarten?  No  argument  is  needed  to  prove  that  an  organized  endeavor  to 
lead  the  children  of  our  public  schools  to  be  religious  children  is  an  educational 
enterprise  only  a  little  less  difficult  than  it  is  profoundly  important. 

Our  thoughts  run  out  into  the  complications  that  attend  the  initiation  of  a 
sort  of  education  that  cannot  be  purveyed  by  any  school  book  agent  nor  dissected 
by  any  Board  of  Education  as  it  might  dissect  the  merits  of  different  systems  of 
penmanship. 

The  tendency  even  in  the  best  universities  is  toward  preparation  for  earning 
a  livelihood,  toward  elective  and  shorter  courses,  an  attempt  to  get  men  and 
women  into  the  business  world  at  a  still  younger -age,  and  while  this  seems  to 
have  nothing  to  <io  with  our  subject,  certainly  not  to  be  an  antagonistic  tendency, 
it  is  most  emphatically  an  indication  of  a  spirit  in  educational  affairs  not  likely 
to  give  sympathetic  consideration  or  pause  to  give  helpful  advice  and  aid  to  what 
in  no  way  fits  into  the  trend  of  what  we  call  practical  or  business  education — 
something  that  has  no  evident  connection  with  earning  money,  not  even  for  the 
astute  manager  of  a  publishing  house  for  text-books.  Into  the  swift  current  of 
educational  sentiment  for  a  business — a  practical — education,  if  we  pour  this 
little  rill — since  God's  law  is  immutable  the  human  being  who  serves  his  breth- 
ren in  harmony  with  God's  law,  cannot  lack  any  good  thing,  not  even  food,  since 
the  service  itself  is  food,  is  evolution  in  unselfishness  and  in  all  gracious  char- 
acteristics, and  this  is  the  greatest  good — how  much  will  the  current  be  changed? 

Besides  the  difficulties  just  mentioned,  objectors  will  be  legion  to  whom  the 
new  sort  of  education  is  incomprehensible;  many  communities  will  consider  it  a 
waste  of  time,  not  understanding,  and  of  course  a  powerful  irreligious  element 
will  be  actively  hostile. 

The  writer  indicates  some  of  the  lions  in  the  way  because  the  sort  of  religious 
teaching  developed  in  this  essay  is  peculiarly  at  the  mercy  of  the  lions  and  the 
writer  is  not  blind  to  the  fact. 

Religious  development  has  three  stages:  First,  it  is  an  attitude  of  the  mind; 
second,  the  attitude  of  the  mind  is  manifested  in  unselfish  cooperation;  and 
third,  in  contribution  or  service.  These  three  stages  are  not  like  grades  in  school 
depending  on  mental  development  but  follow  each  other  so  quickly  in  the  mind 
of  the  child  that  they  seem  to  be  simultaneous  in  their  beginning.  But  the  order 
of  progression  is  important  for  the  teacher  to  have  clearly  in  mind. 

Kinderg-arten 

All  mental  and  moral  growth  has  its  roots  in  life  experience.  Up  to  the 
time  the  child  enters  the  kindergarten,  his  life  experience  centers  In  his  father 
and  mother;  it  is  modified  and  enriched  if  he  has  a  brother  or  sister,  but  his 
dominating  experience  has  been  the  love,  protection,  and  providing  care  of  his 
parents.  The  emotions  of  love  and  trust  have  grown  strong.  He  probably  has 
been  directed  to  think  of  God  as  Father  before  he  enters  the  kindergarten,  and 
under  no  other  method  is  it  so  perfectly  natural  to  speak  to  the  child  of  God 
and  His  love.  Gifts,  play,  games  are  all  full  of  opportunities  to  saturate  the 
mind  of  the  child  with  the  thought  of  God.  Love  and  trust  are  already  strongly 
aroused  toward  his  father  and  mother  and  love  and  trust  toward  God  will  grow 
allnost  spontaneously,  out  of  the  heart  experience  he  has  had.  They  only  need 
directing  toward  God,  who  is  the  loving  Father  of  all  the  members  of  the  home 
group.  Next,  direct  the  thoughts  in  the  revers'e  order.  Since  God  is  Father,  all 
are  His  children,  and  children  of  the  sam.e  father  are  brothers  and  sisters. 


THE  PLACE  OF  RELIGION  IN  EDUCATION  87 

These  three  ideas— (1)  God  is  my  Father,  (2)  I  am  God's  child,  (3)  All  God's 
other  children  are  my  brothers — are  those  that  the  teacher  should  aim  to  so  im- 
press upon  the  heart,  imagination,  and  intellect  of  the  child  that  they  would  in- 
evitably interpenetrate  and  illumine  every  separate  portion  of  acquired  knowl- 
edge. (See  Outline  Plan  for  Kindergarten)  In  the' conduct  of  her  class,  in  her 
supervision  of  the  children's  behavior  to  each  other,  the  kindergartner  will  natur- 
ally make  the  three  ideas  which  it  is  her  aim  to  thoroly  inculcate  the  source  and 
basis  of  every  admonition. 

If  the  kindergartner  is  a  disciple  of  Froebel  at  heart  and  not  simply  a  pro- 
fessional kindergartner  this  work  will  be  a  continual  delight  and  the  greatest 
possible  bond  between  teacher  and  child,  for  she  will  see  day  by  day  that  she  is 
making  "an  active  contribution  to  conscious  evolution."    (Spalding.) 

During  the  kindergarten  period  emphasize  only  one  rule  of  conduct  as  a  part 
of  religious  development: 

Rule:  Since  God  gives  us  all  we  have,  parents,  brethren,  friends,  school,  the  beautiful 
world,  we  should,  like  Him,  be  always  seeking  to  give  to  others,  particularly  to  those 
less   happy   than   ourselves. 

Parents  are  greatly  to  blame  for  teaching  their  children  always  to  expect  to 
receive.  It  is  an  unlovely,  greedy,  ill-mannered  habit  of  mind  that  deprives 
children  of  the  greatest,  truest  happiness  in  life.  On  holidays  and  birthdays  sug- 
gest to  the  children  that  they  give,  and  make  no  reference  to  their  receiving. 
When  they  receive  gifts  speak  of  how  happy  it  made  the  one  who  gave.  The 
children  will  give  a  joyous  and  eager  response.  Get  the  cooperation  of  the 
parents  in  this.  Giving  of  gifts  to  help  others  gratifies  a  natural  impulse  of 
childhood.  Everyone  who  has  lived  with  a  child  knows  how  a  child  loves  to 
"help."  Always  accept  the  "help,"  no  matter  if  it  hinders.  It  is  service  in  embryo. 
If  the  children  come  directly  into  Grade  I,  then  the  three  ideas  and  the  rule  just 
considered  must  be  begun  in  Grade  I. 

The  leader  of  religious  teaching  should  never  think  of  any  of  the  work  as 
finished  or  dropped.    It  begins  at  various  periods  but  it  never  ends,  it  grows. 
For  the  purposes  of  this  essay  I  divide  the  nine  grades  into  three  groups: 

1st  Group:  Grades  I,  II,  III. 
2d  Group:  Grades  IV,  V,  VI. 
3d  Group:     Grades  VII,  VIII,  IX. 

Work  will  not  be  recapitulated.     It  is  cumulative,  as  is  all  school  work. 

Grades  I,  U,  HI 

Unfortunately  the  classes  in  most  of  our  public  schools  are  so  large  that  it 
is  impossible  for  the  teacher  to  give  to  each  student  the  careful  observation  that 
is  desirable.  But  one  thing  should  always  be  secured,  and  until  it  is,  lessons  iare 
of  little  consequence,  and  that  is  the  happiness  of  the  child. 

Each  child  should  be  made  happy  at  school.  An  unhappy  child  cannot  be 
either  good  or  studious  and  he  is  contracting  the  pernicious  habit  of  thinking 
about  himself. 

Language  work  should  be  the  guide  in  these  three  grades  in  selecting  liter- 
ature from  any  source  as  a  medium  for  broadening  and  strengthening  the  re- 
ligious life. 

The  topics  in  nature  study,  physiology,  and  hygiene  may  be  saturated  with 
the  beauty  and  reverence  of  religious  thought  and  so  naturally  that  the  class  will 


88  THE  PLACE  OP  RELIGION  IN  EDUCATION 

not  realize  the  effort  of  the  teacher.  The  children's  upward  growth  will  flourish 
as  well-watered  flowers  in  the  sun. 

A  class  of  happy  children  with  hearts  full  of  love,  in  the  habit  of  giving 
pleasure  to  others,  may  now  be  introduced  to  a  new  name  for  the  manifestation 
of  love.  The  new  name  is  obedience.  To  be  obedient  the  child  must  be  punctual, 
truthful,  industrious,  persevering,  and  patient. . 

Does  it  sound  fantastic  tc  call  obedience  a  new  word -to  a  child  of  six?  It  is 
not.  It  may  be  so  introduced  as  to  be  a  perfectly  new  word  because  of  its  con- 
tent, even  if  the  child  has  heard  it  innumerable  times  during  life.  The  content 
of  obedience  may  be  expressed:  obedience  is  an  expression  of  love  to  God,  the 
Creator.  Punctuality,  politeness,  etc.,  as  elements  of  obedience  are  manifestations 
of  love. 

Since  the  school  deals  with  children  who  have  already  taken  a  moral  mould, 
tho  happily  it  is  still  malleable,  the  ideal  results  cannot  be  actual  ones  except 
in  a  few  cases.  So  there  mtist  of  course  be  rules  for  school  conduct.  The  un- 
avoidable application  of  these  rules  and  their  effect  upon  stubborn  students 
should,  so  far  as  possible,  be  kept  from  the  knowledge  of  the  class. 

Do  not  destroy  a  child's  self-respect  nor  crush  him  with  the  contempt  of  his 
mates,  nor  suggest  thoughts  of  rebellion  and  disobedience  to  the  whole  class.  Do 
not  tempt  children  thru  suggestion;  some  will  not  withstand;  words — terms — 
are  of  vital  importance.  In  this  group  of  grades  do  not  speak  of  disobedience  nor 
use  any  destructive  term  before  a  class.  Let  every  term  mean  growth,  strength, 
love,  generosity,  all  the  beauty  of  holiness.  Let  all  else  be  in  private.  (See  Out- 
line for  Grades  I,  II,  III.) 

Grades  IV,  V,  VI 

The  writer  assumes  that  the  study  of  history  begins  in  Grade  IV.  Students 
now  consciously  analyze  and  reason.  Stories  may  be  simply  stories  as  long  as 
the  children  love  them,  but  gradually  in  Grade  V  let  them  take  biographical  form, 
or  at  such  period  as  the  biographical  method  is  used  in  teaching  history. 

-  The  members  of  the  class  have  not  always  been  obedient  or  loving,  and  now 
it  is  time  to  lead  them  to  reason  with  themselves  on  disobedience.  It  is  an  unlov- 
ing, selfish  attitude  toward  the  loving  Father  and  Sustainer;  it  shuts  them  off  from 
spiritual  sunshine  and  starves  their  lives;  it  makes  teachers  and  fellow  students 
unhappy;  it  is  selfishness — perverted  love  of  self.  The  disobedient  child  inevitably 
suffers,  for  although  his  Father  is  always  the  Sustainer  and  the  sun  of  His  love 
always  shines,  just  as  an  inflamed  eye  suffers  in  the  sunshine  so  an  unloving 
child  with  a  soul  inflamed  by  evil  thoughts  and  selfish  passions  suffers  when  in 
opposition  to  the  operation  of  God's  law,  which  is  the  obedient  child's  light  and 
warmth.  Disobedience  leads  to  hatred,  lies,  anger,  neglect  of  lessons,  and  bad 
manners. 

Logically  the  next  step  for  the  teacher  is  an  appeal  to  the  sense  of  personal 
responsibility,  not  only  for  his  own  acts  but  for  influence  over  others.  He  is  a 
keeper  of  the  honor  of  the  class.  Develop  the  idea  that  school  government  and 
town  government  derive  their  authority  from  their  harmony  with  God's  law.  If 
they  are  not  in  harmony  with  God's  law  they  have  no  just  claim  to  obedience. 

In  this  connection  teach  the  students  that  they  are  responsible  for  their 
thoughts.  If  they  allow  bad  thoughts  to  remain  in  their  minds,  they  are  in  danger 
of  doing  the  bad  acts. 

This  is  a  time  when  great  tact  and  sympathy  are  needed.  To  be  able  to  so 
attract  a  child's  confidence  as  to  have  him  free  and  unafraid  in  his  relations  with 
his  teacher  may  assure  to  him  his  soul's  health. 


»  THE  PLACE  OP  RELIGION  IN  EDUCATION  89 

God  has  made  all  His  children  capable  of  obedience.  To  grow  into  abundant 
life  they  must  exercise  all  their  capabilities.  Obedience  is  an  opportunity  to  show 
that  they  do  love  God,  their  Father,  and  His  other  children.  Keep  the  idea  of 
brotherhood  always  in  natural  sequence. 

Test  historical  characters  by  their  value  to  their  fellow  men.    (See  Outline.) 

Grades  YII,  VIII,  IX 

Imagination  is  often  so  vivid  in  young  children  that  they  seem  to  be  living 
two  lives.  Other  young  children  show  but  little  imagination.  At  this  period  in 
their  education  an  active  imagination  is  like  a  second  set  of  eyes — it  is  really 
the  eyes  of  the  mind,  and  .imitation  is  its  outward  manifestation.  Imitation  of  its 
activity  is  the  language  in  which  the  imagination  writes.  It  is  the  period  in  which 
to  form  taste. 

Good  taste  is  in  the  instinctive  selection  of  what  leads  Godward;  all  that  is 
true  and  fine  in  character,  in  books,  in  music,  in  art,  in  act.  It  is  the  aesthetic 
quality  but  of  religious  fibre.  It  is  the  educated,  heaven-taught  faculty  of  choice 
when  it  is  rooted  in  religion.  It  is  the  shield  and  safeguard  for  life.  It  is  sensitive 
to  impressions  and  must  be  carefully  formed. 

Brotherhood  as  exercised  in  schoolroom  and  on  the  playground  begins  prepa- 
ration for  citizenship.  If  possible,  develop  a  simple  students'  government.  Show 
that  it  holds  all  the  essentials  of  all  life.  Giving  and  unselfishly  trying  to  make 
other  individuals  happy  may  now  develop  into  the  idea  of  contribution  to  society 
as  represented  by  the  class  as  a  whole. 

Contribution — human  service — grows  naturally  out  of  the  beginnings  of  re- 
sponsibility in  school  government  and  in  the  activities  of  the  playground.  En- 
courage the  students  to  take  an  interest  in  the  town,  render  some  service,  always 
of  course  that  they  may  offer  an  act  of  love  to  God,  the  Father.  Suggest  citizenship. 

The  High  School 

The  student  has,  by  this  time,  climbed  to  the  heights  from  which  he  has  a 
widening  outlook  into  life  -life  as  the  writer  uses  the  term,  not  merely  this 
■present  existence.  The  teacher  should  now  state  for  him  that  which  he  has 
gradually  discovered  for  himself,  that  the  life  of  the  soul  unfolds  as  does  the 
life  of  everything  in  the  physical  world  and  in  the  domain  of  pure  intellect,  ac- 
cording to  discoverable  laws.  These  discoverable  laws  are  simply  statements  of 
the  results  of  human  experience.  Nothing  can  be  forced  on  the  soul  from  out- 
side against  its  will.  It  selects  and  appropriates  out  of  the  experiences  of  life, 
and  character  inevitably  reveals  the  food  it  lives  upon.  For  example — the  fifth 
commandment  has  been  styled  "a  commandment  with  promise."  Such  a  char- 
acterization violates  every  law  of  right  thinking.  It  is  simply  the  statement  of  a 
result  of  human  experience. 

"The  sins  of  the  fathers  shall  be  visited  upon  the  children,  etc."  (second  com- 
mandment) is  another  statement  of  common  human  experience  that  has  been 
greatly  abused.  God  should  never  be  pictured  to  children  as  a  great  outside  force 
that  is  ready  to  hit  his  children  with  an  omnipotent  bludgeon.  Such  a  mental 
conception  is  only  too  common.  It  is  false,  and  fatal  to  the  free  unfolding  of. 
religious  thought  and  feeling. 

Just  and  right  discipline  never  really  comes  from  an  outside  source,  not  even 
when  the  state  shuts  a  thief  in  prison  or  puts  an  end  to  a  murderer's  existence, 
but  is  always  what  the  free  spirit  inflicts  upon  itself  in  its  spiritual  choices  and 
refusals.     All  history,  every  biography,  may  be  an  illustration. 


90 


THE  PLACE  OF  RELIGION  IN  EDUCATION 


Freedom  is  perfect  obedience  to  God's  law.  Freedom  then  lies  in  the  will. 
This  philosophic  truth  may  be  easily  suggested  in  the  study  of  history  and  of  lit- 
erature, and  to  classes  in  Latin  and  Greek.  The  philosophy  is  for  the  teacher, 
the  illumination  for  the  student. 

A  word  of  caution, — avoid  phrases  in  common  use  that  are  inaccurate.  Never, 
for  instance,  speak  of  a  "stubborn  will."  The  child  may  will  to  be  a  stubborn 
child  but  there  is  no  such  thing  as  a  stubborn  will.  There  may  be,  however,  an 
educated  will,  one  which  exercises  in  harmony  with  unselfish  aims  and  brotherly 
purposes,  pleasing  to  God,  the  Perfecter. 

Without  observation  and  without  crises,  the  religious  life  should  grow  day 
by  day  under  favoring  conditions.  Not  by  multiplying  admonitions,  but  by  en- 
veloping it  Avith  the  right  atmosphere.  The  quality  of  the  life  of  a  student  which 
unfolds  within  such  influences  as  the  writer  has  endeavored  to  suggest  would  be 
as  evident  as  a  light  on  a  hill  or  the  result  of  leaven  on  dough. 

The  following  incident  illustrates  how  character  gives  evidence  of  its  quality: 
It  was  the  day  of  the  School  Cadets'  parade  in  Boston.  The  companies  of  lads 
poured  out  of  every  incoming  suburban  train.  The  writer  was  caught  in  a  crowd 
at  the  station,  which  quickly  gathered  at  sound  of  the  fife  and  drum.  As  the 
march  out  of  the  station  began,  and  the  national  flag  passed,  just  two  men  within 
the  writer's  vision  saluted.  One  man  tipped  perfunctorily;  the  other  removed  his 
hat  and  laid  it  on  his  left  shoulder  in  formal  salute,  while  his  whole  face  was 
radiant  with  patriotic  emotion.  Unmistakably,  convincingly,  the  whole  man 
thrilled  with  patriotism.  To  see  him  was  a  revelation  of  the  deep  meaning  of 
loyal  devotion  to  country.  As  I  met  him,  involuntary  I  expressed  my  pleasure. 
His  brief  reply  revealed  him  a  German  Jew  and  his  strong  accent  foreign-born. 
But  nativity  and  race  were  not  more  certain  than  that  the  man  was  an  ardent 
American  to  whom  the  flag  and  all  it  symbolizes  is  an  object  of  unbounded  af- 
fection and  on  whose  character  it  is  a  moulding  force. 

The  Sanctificatioii  of  Life 

All  social  experiences  so  far  as  they  are  shared  by  our  bodies  are  in  kind 
tho  not  in  degree,  shared  by  the  rest  of  the  animal  creation.  It  is  only  as  they 
are  lifted  into  relation  to  God  that  they  are  sanctified  and  become  imperishable 
possessions. 

The  use  of  Bible  selections  in  no  sense  constitutes  what  is  called  "Bible 
teaching,"  but  is  rather  an  attempt  to  crystalize  in  the  consciousness  of  the 
students  their  religious  experiences  and  aspirations.  They  are  selected  because 
so  incomparably  noble  as  to  be  the  best  possible  expression  in  words. 

And  finally  the  aim  of  the  writer  has  been  to  show  how  religious  teaching 
may  suffuse  every  subject  in  the  course  of  study. 

Outline  of  Plan  For  Introducing  Keligious  Teaching  Into  the  Public  Schools 

KINDERGARTEN    OR    GRADE   I 

Three  ideas : 

1.  God  as  Father. 

2.  God's  creatures  are  His  children. 

3.  God's  children  are  brothers. 

I^ead  the  child  to  direct  the  love,  trust,  confidence  of  the  home  experience  with  parents 
and  brothers  and  sisters  Godward.  Saturate  the  mind  with  the  thought  of  God  by  connecting 
it  in  every  possible  way  with  the  play,  the  work,  the  gifts,  the  games,  until  it  is  the  child 
habit  to  think  of  God  and  to  be  happy   in   such  thought. 


THE  PLACE  OF  RELIGION  IN  EDUCATION  9 1 

Four   Bible  stories: 

1.  Joseph,   son  and  brother. 

2.  Moses,    leader    of   hie    people. 

3.  Samuel,   hearing  his   Father's  voice. 

4.  David,   and  the  victory  God  gave  him  over  the   giant. 

Use   the    Modern    Reader's    Bible. 

(The  Nativity  stories  are  loved  by  children  but  I  fear  they  cannot  be  told  in  a 
public  school.) 

Prepare  story  telling  carefully  .  It  i.<5  veil  to  write  the  four  stories  and  commit  them 
to  memory.  Always  tell  stories  in  the  same  language,  or  the  children  will  be  disappointed. 
Make  them  simple  and  vivid.  If  the  children  like  one  story  much  better  than  another,  work 
over  the  second  story  until  the  children  are  won  to  it.      Satisfy  your  critics.      You  will  be  repaid. 

1.  ^he    lord's    Prayer,    Modern    Reader's    Bible,    p.    31. 

2.  The    Great    Commandmenrt,    M.R.B.,    p.    32. 

3.  Little  children  and  the  Kingdom  of  Heaven,   M.R.B.,  p.    33. 

4.  Psalm  cm.  Lines  1-4,   15-16,  21-22,  and  "Bless  the  Lord,  O  my  soul." 

5.  Psalm  CIV,  Lines  51,   52,  85,   86. 

6.  Psalm  XXIII,   Lines   i,  2,  3,   15,    16. 

The  above  are  but  suggestions.  The  teacher  should  not  be  denied  the  privilege  of 
choice.  There  is  a  wealth  of  lines  in  the  Psalms  suitable  for  young  children.  But  only 
those  that  express  beauty  in  nature,  beauty  in  human  acts,  joy  in  the  thought  of  God,  trust, 
confidence,  and  the  worship  of  praise  should  be  selected  for  the  kindergarten. 

The  four  stories,  the  three  portions  of  the  New  Testament,  and  the  lines  from  the  Psalms 
are  to  be  interwoven  to  reinforce  the  underlying  idea  in  each  one  of  the  various  stages  .  of 
the  kindergarten  period  of  education.  The  order  in  this  outline  is  no  indication  of  order 
in  use.       Only  the  teacher  can  choose   and  combine. 

One  rule  of  conduct— Give. 

GRADES   I,   II,   III 

Happiness. 

Obedience,   an  expression  of  love. 

1.  Punctuality. 

2.  Industry.  — 

3.  Patience. 

4.  Truthfulness. 

5.  Perseverance. 

Bible   stories: 

1.  Complete    the    four   kindergarten    stories    to    illustrate    obedience    as   holiness,    that    is, 

as   wholly   loving   God,   but   do   not    call    them    illustrations;    simply    stories, 

2.  Abraham  and  the  offering  of  Isaac. 

3.  Siege  of  Jericho. 

4.  Daniel. 

5.  Jonathan  and  David. 

The  delight  of  the  children  to  be  the  test  of  success. 
The  first  four  commandments,  M.R.B.,  p.   57,  the  coarse  print  only. 

Teachers  will  find  "The  Code  of  the  Spirit"  by  Hoopes  invaluable. 
The   Canticle  known   as  the   Benedicite,   Omnia   Opera. 

Repeat  in  concert,  adding  a  few  lines  from  time  to  time. 

Do  not  call  it  memory  work.      Sing  it  if  possible. 
Psalm   XXLII,   Lines  4,   5,   6.       Modern   Reader's   Bible,  p.    43. 
Psalm   XXIX,    Lines    i-io   and  20-24,  Modern   Reader's   Bible,   p.    56. 

Psalm  cm,  Lines  i-io,  37-46,  concluding  ascription.      Modern  Reader's  Bible,  pp.  68-70. 
Psalm  CIV,  Modern  Reader's  Bible,  pp.  70,  71,  yz,  y^. 

The  lines  of  the  Psalm  CIV  need  not  be  learned  in  order  but  should  be  completed  and 
arranged  in  order  by  the  end  of  Grade  III. 

As  some  children  find  it  difficult  to  memorize,  let  them  repeat  in  unison  after  the 
teacher,  or  read  in  concert  from  the  blackboard.  The  majority  will  soon  know  it  and  delight 
in   rehearsing  it. 

Beatitudes— Matt.    5  '•6,    8,   9. 

God's   omnipotent   love — Matt.    6:25-29,    31-34- 


92  THE  PLACE  OP  RELIGION  IN  EDUCATION 

GRADES    IV,    V,   VI 
Bible  stories : 

1.  Give  historical   setting  of  stories   told   in   lower   grades — just   a   frame   for   the   picture. 

2.  Saul    and    David, 

3.  Elijah. 

4.  Elisha. 

A  Bible  Reader  would  now  be  invaluable.  Failing  such  a  help,  let  the  teacher  gradually 
substitute    the    language    of    the    American    Revised    Version,    1901.  * 

No  plan  should  hamper  a  sympathetic  teacher.  It  should  be  considered  merely  an  aid.  For 
what  she  is,  and  what  she  can  be  to  her  students,  is  a  constant  revelation  of  a  life  that 
looks  Godward,   and  that   is  by   far  the   most  helpful   influence. 

1.  Disobedience. 

1.  Hatred. 

2.  Lies. 

3.  Anger.  * 

4.  Neglect. 

5.  Bad  manners. 

2.  Personal   responsibility. 

3.  Divine   origin   of  just   government. 

4.  Fullest   life   requires   development   of   all   capabilities. 

5.  Discussion    by    students    of    moral    value    of    historical    characters. 

In    Grade    VI    invite    the    students    to    express    their    ideas    in    their    own    way    and    let    them 
have    their    own    opinions.       Later    study    will    enable    them    to    correct    their    own    mistakes. 
Finish   the   Decalog,   Modern    Reader's    Bible,    p.    58,    coarse   print   only. 
Psalm    XXVII,    Modern    Reader's    Bible,    pp.    52,    53,    54. 
Psalm    VIII,    Modern    Reader's    Bible,    p.    15. 

Psalm  V,  Lines   1-14,   25-29,   Modern  Reader's   Bible,  pp.    10,    11,    12. 
Finish    the    Beatitudes.  • 
The    Parable    of    the    Prodigal    Son. 
The    Good    Samaritan. 

GRADES   VII.   VIII,   IX 
Inner  Life. 

I,    Imagination. 
•2.    Taste. 
Social  Relations. 

1.  Imitation. 

2.  Brotherhood   on    the   playground. 

a.  Cooperation. 

b.  Consideration. 

c.  Fairness.  , 

3.  Student    government. 

Contribution,  not  simply  to  the  happiness  of  an   indiviv'ual,  but  to   the  good   of 

a  group. 
The  town. 
Citizenship. 
Biblical  biography. 

1.  Solomon. 

2.  Isaiah. 

3.  King   Josiah. 

Psalm   CXXXIX,    Modern    Reader's    Bible,   pp.    155,    156,    157- 
Psalm    XLII,    Modern    Reader's    Bible,    pp. 
Psalm   XLVI,    Modern    Reader's    Bible,    pp. 

HIGH  SCHOOL 

The    discoverable    laws    of    life    are    disclosed    thru    human    experience. 

Freedom  exists   only   under  just   law. 

Freedom  lies   in   the   will.  "^ 

An  educated  will. 

The   sanctification    of   life. 

An    outline    biography    of    Jesus,    "The    Great    Humanitarian,"    as    given    by    Mark. 

Psa'lm   LXIII,   Modern   Reader's  BiWe,  pp.    127,    128. 

Psalm    XCI,    ]\Iodcrn    Reader's    Bible,    pp.    49,    50. 

Psalm    XCVI,   Modern   Reader's   Bible,   pp.    57,    58,    59. 

Psalm    cm,    Modern    Reader's    Bible,    pp.    68,    69,    70. 


pp. 

155, 

91, 

92. 

99, 

100 

THE   ESSENTIAL   PLACE   OF   RELIGrOX   IN   EDUCATION 

Synopsis  of  Essays  Presented  in  Contest 

Compiled  by  Sara  Whedon,  Formerly  Head  of  English  Department,  High  School, 

Ann  Arbor,  Mich. 

I,     OUTLINE    OF    DISCUSSION 

4-Vesent-  sentwnent   for   restoration 
Historical    foundation    in    America  ^ 

Religious  education  in  foreign  countries     '''^^ 
Need  in  the  United   States — ^growth    in   crime 
Exclusion   not   an   intentional   slight 
Weakness  of  home  and  church  \ 

Religious   teaching  needed 

Two   theories    of   school    support  * 

Secular   education   not   enough     '--■  ^ 

Morals   not   enough 

Place   of  religion 

Eflfect   of   exclusion   on   the   child's   mind 

Need  of  the  Bible  •'''  ^ 

Youth   the   proper   time     i^ 
Objections   answered 

Impossibility    of    making    a    child    religious 

Separation  of  church   and   state 

Sectarianism 

Lack  of  teachers 

Relations   of  school   to   government 

Taxation  ; 

Religious    freedom 
Constitutional  provisions 
Present   legal   aspects 

,  II.     HOW   TO    INTRODUCE 

Differences    of    opinion 

Four    "pre-requisites"- 

Necessity  of  conforming  to  democratic  ideals 

Nation-wide    problem 

National   Education  Association  to  lead  a  campaign  -^ 

State  organization 

III.     THE    PLANS 

Decision  local  rather  than  national 
Instruction  by  churches  or  schools 
Plans   now   in   operation   ''  , 
Suggestions  for  modifications 
Good    and    bad    points     ^ 
Competent   teachers 

IV.     WHAT   TO    TEACH 

The    scope    of    this    section 
Agreement  of  interests 
The    use    of    the    Bible  . 
^Lessons    in   morals    and    conduct 
Text'books 
Arrangement   of  courses 

The  grade  program 

High-school   courses 
Activities  beyond   the   classroom 

V.     BIBLIOGRAPHY 

General  references 
Reports  and  periodicals 
Helps  for  teachers 


94  THE  PLACE  OP  RELIGION  IN  EDUCATION  • 

Present  Sentiment  for  Restoration 

The  things  that  destroy  us  are  injustice,  insoleiace,  and  foolish  thoughts;  and  the 
things  that  save  us  are  justice,  self-command,  and  true  thoughts,  which  things  dwell  in 
the  living  powers  of  God. — Plato 

That  there  is  an  increasing  sentiment  for  the  restoration  of  religious  teach- 
j  ing  in  the  public  schools  of  the  United  States  is  a  fact  that  is  receiving  v/ide  at- 
tention among  educators.  Nor  is  it  the  work  of  one  organization,  nor  confined  to 
one  section,  for  altho  comparatively  a  new  movement  it  has  already  spread  far. 
As  late  as  1895  the  National  Council  of  Education  expressed  the  opinion  that  the 
place  for  religious  instruction  is  in  the  home  and  the  church,  tho  morality  might 
be  taught  incidentally  in  school.  In  1901  a  paper  on  "The  Moral  Factor  in  Edu- 
cation" shows  the  progress  of  opinion  in  asserting  that  the  teaching  of  practical 
ethics  is  not  impossible  in  the  public  as  well  as  the  private  schools. .  "That  right- 
eousness tendeth  to  life  and  that  the  wages  of  sin  is  death,  is  not  and  never  can  be 
sectarian  instruction.  It  is  simply  a  statement  of  moral  gravitation  as  universal, 
as  pitiless,  and  quite  as  important  for  us  to  appreciate  as  the  law  of  physi- 
cal gravity." 

In  1906,  however,  a  number  of  people  met  in  private  conference  in  London 
"to  consider  whether  more  might  not  be  done  by  means  of  moral  instruction  and 
training  in  the  schools  to  impart  higher  ideals  of  conduct,  to  strengthen  char- 
acter, and  to  promote  readiness  to  work  together  for  social  ends."  The  result  was 
an  International  Committee,  which  has  investigated  conditions  in  most  of  the 
civilized  countries  and  which  in  1908  submitted  an  elaborate  report.  Partly  as 
an  outgrowth  of  this  movement,  the  National  Education  Association  appointed  a 
committee  to  report  on  a  system  of  teaching  morals  in  the  public  schools  of  the 
United  States.  In  1909  they  presented  a  preliminary  report,  which  with  the  vigor- 
ous discussion  following  and  the  six  other  papers  during  the  session  bearing  on 
the  same  topic,  confirmed  the  view  that  "the  teaching  of  morals  must  be  not  only 
permitted  but  required  *  *  *  and  the  course  must  be  marked  out  and  followed 
the  same  as  any  other  course  of  study." 

In  1911  the  final  report  appeared  with  the  statement  that  in  order  that  moral 
instruction  should  not  be  left  to  chance,  a  tentative  course  was  submitted  as 
part  of  the  report,  to  be  modified  to  suit  localities.  It  further  declared  that  in 
order  to  make  the  instruction  vital,  opportunities  ought  to  be  provided  in  every 
school  for  practice  of  what  was  taught,  thru  the  orgauization  of  the  school,  the 
methods  of  discipline,  the  conduct  of  recitations,  the  sports,  and  the  social  life. 

And  now  within  the  last  year  has  come  the  further  step:  to  recognize  that 
morality  reysts  for  its  sanction  and  its  motive  power  upon  religion;  that,  as  Kant 
said,  "Only  the  conception  of  the  Supreme  Good  and  of  God  as  the  author  of  that 
Good  can  make  human  duty  seem  worth  while." 

Meanwhile  the  National  Education  Association  is  only  one  of  the  many  agen- 
cies that  are  urging  this  forward  step.  The  Religious  Education  Association  is 
a  national  organization  which  has  for  one  of  its  aims  the  improvement  of  moral 
instruction  in  the  public  schools.  The  Character  Development  League  furnishes 
a  series  of  lessons  on  character  for  school  use.  The  Bible  in  Schools  movement 
shows  its  object  in  its  name.  The  International  Reform  Bureau  has  instituted  a 
crusade  to  introduce  laws  in  all  states  requiring  the  reading  of  the  Bible  in 
schools.  Last  year  it  circulated  thirty  thousand  documents  devoted  to  that  end. 
The  Council  of  Church  Boards  of  Education  of  all  denominations  has  undertaken 
the  task  of  getting  Bible  studies  credited  in  all  grades  of  schools,  including  univer- 
sities, while  at  the  same  time  pledging  itself  to  raise  the  standard  of  Sunday- 


THE  PLACE  OF  RELIGION  IN  EDUCATION  95 

school  teaching.  The  Inter-Church  Federation  Conference,  the  Federal  Council 
of  Churches  of  Christ  in  America,  the  National  Religious  Association,  along  with 
secular  boards  of  education,  Sunday  School  associations  and  college  conferences 
have  joined  hands  in  the  cause;  and  state  federations  of  clubs  and  educational 
societies  are  including  it  in  their  programs  for  discussion  and  enlightenment. 

Historical  Foundation  in  America 

As  one  looks  over  that  array  of  forces,  one  can  but  feel  that  the  situation 
must  be  deemed  grave  indeed  to  call  for  such  a  marshalling  of  hosts.  And  the 
surprising  thing  about  the  matter  to  the  outside  world  must  be  that  it  is  America, 
which,  like  the  early  kings  of  Spain,  claims  the  proud  title  of  "most  Christian," 
America,  the  child  of  Puritanism,  that  today  is  taunted  with  her  "godless  schools." 
Is  it  not,  truly,  a  thing  to  wonder  at,  considering  her  history  and  the  attitude  of 
her  other  institutions.     Thousands  of  children's  voices  chorusing, 

"My   country,   'tis   of  thee. 
Of   thee    I    sing;" 

and, 

"Our    fathers'    God,    to    thee. 
Author  of  liberty. 

To  thee  we  sing;" 

and  that  country  ignoring  or  even  forbidding  the  word  of  God  in  her  schools  where 
those  children  might  hear  it  daily!.  Or  is  it  that  the  God  of  our  fathers  is  not  to 
be  the  God  of  our  children?  The  spirit  of  religion  prevailed  in  the  colonies, 
sometimes,  as  it  seems  to  us,  almost  to  a  fanatical  degree.  Witness  the  mistaken 
sincerity  of  Salem  and  the  famous  Blue  Laws.  Our  great  state  documents,  the 
Declaration  of  Independence,  the  Emancipation  Proclamation,  the  constitutions  of 
most  of  the  states,  and  our  coinage  acknowledge  the  ruling  hand  of  God.  During 
the  troubled  times  of  our  early  history  Franklin  proposed  that  Congress  be 
opened  with  prayer,  and  in  the  midst  of  war,  along  with  the  war  supplies  was 
voted  an  appropriation  for  twenty  thousand  bibles.  The  Act  of  1787  organizing  the 
Northwest  Territory  under  the  Articles  of  Confederation  declared,  "Religion, 
morality,  and  knowledge  being  necessary  to  good  government  and  the  happiness 
of  mankind,  schools  and  the  means  of  education  shall  forever  be  encouraged." 
A  day  of  national  thanksgiving  is  set  apart  annually,  and  Christmas  and  the  Sab- 
bath are  given  legal  recognition.  Our  magistrates  enter  upon  office  and  witnesses 
in  our  courts  give  testimony,  hand  upraised  to  heaven,  with  a  solemn  oath.  We 
provide  chaplains  for  our  legislatures,  our  armies  and  navy,  and  our  prisons. 
Only  in  our  schools  the  power  and  the  mercy  of  God  is  unrecognized.  The  Supreme 
Court  by  a  unanimous  decision  arguing  from  the  forms  of  language  used  in  the 
government  bodies  and  legal  papers,  the  observance  of  the  Sabbath,  the  prevalence 
of  churches  with  the  charitable  and  missionary  enterprises  under  their  auspices, 
has  declared  that  "This  is  a  Christian  nation."  Yet  there  are  those  who  have  in- 
voked our  federal  constitution  itself  as  the  chief  authority  for  forbidding  the 
teaching  to  our  future  citizens  and  law-makers  of  those  principles  of  religion  and 
the  moral  law  upon  which  government  must  rest  if  it  is  to  uphold  justice  and 
righteousness,  jftow  shall  these  successors  to  us  know,  if  we  do  not  teach  them? 
On  the  other  hand,  for  one  hundred  and  fifty  years  the  common  text  in  Ameri- 
can schools  was  the  Mew  England  Primer,  of  whicli  nine-tenths  of  the  contents  was 
religious.  Many  of  our  leading  colleges  and  universities,  as  Yale  and  Harvard, 
started  wholly  or  partially  on  religious  foundations,  and  for  two  hundred  years 
from  those  New  England  schools  came  the  majority  of  the  leaders — that  splendid 


96  THE  PLACE  OP  RELIGION  IN  EDUCATION 

line  of  scholars,  teachers,  ministers,  and  statesmen— that  guided  the  destiny  of 
the -young  nation.  In  one  class  of  schools  the  government  does  indeed  recognize 
religion  today:  the  Indian  Bureau  by  an  order  of  thirty  years'  standing,  requires 
that  any  man  or  woman  appointed  trt  teach  in  an  Indian  school  m.ust  be  a  member 
in  good  standing  of  some  Christian  church.  If  such  a  qualification  is  desirable  in 
one  class  of  schools,  why  not  in  all?  Or  is  it  so  much  more  important  that  an 
Indian — or  for  that  matter  a  senator,  or  a  convict — should  be  rooted  and  grounded 
in  the  knowledge  of  God  than  our  growing  boys  and  girls?  It  is  not  an  exploded 
theory  that  "Righteousness  exalteth  a  nation."  History  contains  for  no  people 
more  inspiring  memories  than  that  of  Washington  bidding  farewell  to  the  public 
duties  which  he  had  administered  in  so  high  a  spirit  with  these  words: 

]■  "Of    all    the    dispositions    which    lead    to    political    prosperity,    religion    and    morality    are 

!  indispensible  supports.  *  »  *  And  let  us  with  caution  indulge  the  supposition  that  morality 
can  be  maintained  without  religion.  Whatever  may  be  conceded  to  the  influence  of  re- 
fined education  on  minds  of  peculiar  structure,  reason  and  experience  both  'forbid  us  to 
expect   that   national   morality   can    prevail   in   exclusion   of   religious   principle."  ' 

No  less  emphatic  are  the  testimonies  of  I^ncoln  in  his  Gettysburg  Address  and 
elsewhere;  "of  Webster,  commemorating  in  his  matchless  group  of  historical  ora- 
tions the  spiritual  power,  side  by  side  with  the  political  acumen,  of  the  forefathers. 

Religious  Education  in  Foreign  Countries 

But  two  of  the  Christian  nations  today  fail  to  provide  for  the  teaching  of  re- 
ligion in  the  state  schools.  For  centuries  in  Europe  the  church  was  the  deposi- 
tory of  learning,  and  schools  and  libraries  were  in  its  hands.  With  the  rise  of 
modern  states,  education  has  been  provided  for  by  the  secular  powers,  and  re- 
ligious training  still  retained  as  part  of  the  course.  Where  there  is  a  state 
church,  as  in  Germany,  the  question  has  proved  an  easy  one.  There  religious 
teaching  is  a  part  of  the  work  of  every  grade,  and  when  a  sect  has  numbers 
enough  to  claim  it,  a  teacher  is  provided.  Luther  laid  the  foundation  of  the 
present  German  educational  system,  as  he  organized  the  first  city  schools,  with 
the  design  of  making  good  citizens  of  the  youth  by  teaching  them  to  read  the 
Bible.  When  in  1905  a  proposition  was  made  to  abolish  the  work,  the  attempt 
resulted  only  in  the  strengthening  of  its  hold,  but  with  a  movement  to  reorganize 
it  by  freeing  it  from  church  domination  and  by  eliminating  dogmatism.  In  Aus- 
tria the  prevailing  faith  of  each  locality  is  taught  by  a  clergyman  of  that  sect. 
Spain  has  regularly  established  religious  instruction  and  the  clergy  are  members 
of  the  school  boards.  In  Sweden  the  clergy  inspect  the  schools  and  are  prominent 
in  control  of  education,  while  both  Norway  and  Denmark  give  religious  training 
under  supervision  of  the  clergy.  In  England  state-aided  schools  keep  up  re- 
ligious teaching.  France  and  the  United  States  alone — the  two  republics — out 
of  the  Christian  powers  have  failed  to  give  religion  an  authorized  position  in  the 
school  course.  France  does,  however,  provide  for  a  weekly  lesson  in  morals,  but 
investigators  say  that  the  work  is  frequently  given  small  space  or  ignored  en- 
tirely. If  carried  out  faithfully,  it  seems  to  exemplify  Washington's  warning 
that  morality  alone  can  not  build  up  good  citizenship.  In  1901  France  passed  the 
law  abolishing  church  schools.  Within  the  next  seven  years,  statistics  show  that 
criminality  had  increased  eighty  per  cent.  Sanborn  says  of  the  situation:  "The 
withdrawal  of  religious  instruction  from  the  public  schools  and  the  closing  of  the 
religious  orders  has  been  followed  by  an  appalling  increase  in  crime,  particularly 
juvenile  crime."    It  must  have  been  a  dramatic  scene  in  a  Paris  court-room  when 


THE  PLACE  OF  RELIGION  IN  EDUCATION  97 

Mons.  Appert,  attorney  for  a  self-confessed  murderer,  said  in  his  final  address  to 
the  jury: 

There    on    the    wall    I    see    the    picture    of    the    Crucified — and    I    pay    homage    to    it.   *   *   * 
But    why     do     we    not    hear    anything    of    Him     in     our     schools     to     which     you     send    your 
children?        Why     does     Sandat,     the    murderer,     for     the     first     time     in     his     life,     see   -the   / 
Crucified   here    in    this   hall    where   the   law    will    punish   him?       If   the    attention    of   my    client  | 
had    been    directed    to    the    Crucified    when    he    still    sat    on    the    benches    of    the    school,    he  ' 
would  not  now  sit  here  on  the  bench  of  disgrace  and  infamy. 

Need  in  the  United  States 

In  the  United  States  it  has  been  about  fifty  or  sixt3(_^>;^s  since  religion  began  c 
to  be  dropped  from  our  schools.  Statistics  assert  that  in  fifty  years  crime  has  in- 
creased 400  per  cent,  with  a  crime  rate  in  New  York  far  above  London,  Paris,  or 
Berlin.  Judge  Thomas  O'Sullivan,  of  the  New  York  Court  of  General  Sessions, 
declares:  "One  of  the  most  remarkable  features  of  the  criminal  classes  of  today 
in  the  city  of  New  York  is  the  youthfulness  of  a  large  proportion  of  the  offenders." 
The  testimony  of  Municipal  Judge  W.  M.  Gremmill  of  Chicago  runs  to  the  same 
effect:  "The  most  dangerous  person  in  any  city  is  the_boy  between  the  ages  of 
fifteen  and  eighteen.    The  average  'hold-up  man'  is  seventeen  years  old." 

And  how  account  for  this  state  of  affairs?  Dr.  Newell  Dwight  Hillis  in  an 
address  before  an  inter-denominational  meeting  said: 

Judges  and  courts  are  beginning  to  say  that  something  must  be  done  to  train  our 
youth  in  morals.  Unless  the  Catholic,  Protestant,  and  Hebrew  teachers  get  together  and 
agree  that  the  Commandments,  the  Golden  Rule,  the  laws  of  the  family,  the  laws  of 
social  sympathy  and  social  service  are  taught  in  the  school,  then  the  common  people 
had  better  turn  away  from  all  religious  teachers,  and  ask  the  judges  of  our  courts  to 
agree  upon  the  few  great  principles  that  are  fundamental  to  the  Republic  and  should 
be  taught  in  our  schools.  For  judges  are  coming  to  say  that  they  have  no  right  to 
choke  a  boy  to  death  with  hemp  rope  after  he  is  twenty-one  years  of  age,  when  society 
has  permitted  him  to  grow  up  as  ignorant  as  a  beast  before  he  was  twenty-one.  It  will 
not  cost  the  state  one-tenth  as  much  to  teach  the  boys  morals  in  childhood  as  it  does  to 
build    prisons    for    them    during    their    manhood. 

Rabbi  Hirsch  speaks  with  equal  positiveness: 

The  greatest  failure  of  the  nineteenth  century  has  been  the  failure  of  religious 
education.  The  eighteenth  century  closed  with  a  belief  in  the  efficiency  of  education, 
and  the  best  minds  of  the  day  seemed  to  have  dreams  of  universal  education,  and  called 
it  the  universal  panacea  for  all  the  social  ills.  We  have  largely  realized  those  dreams 
and  have  discovered  that  the  education  of  the  head  alone  has  not  kept  the  promises 
which  the  philosophers  of  the  eighteenth  century  believed  it  would  keep.  Education  has 
not  decreased  the  criminal  classes,  but  it  has  made  them  more  dangerous.  Our  public 
schools  may  give  an  idiot  a  mind,  but  they  do  not  give  him  character.  They  give 
him  the  power  to  do  harm  without  the  moral  force  and  will  to  restrain  him  from 
using  that  power.  In  educating  the  head  and  not  the  heart  and  soul,  the  public 
schools  are  failing  at  a  crucial  point. 

We  add  the  words  of  one  within  the  ranks,  President  G.  Stanley  Hall:  "I  can 
not  find  a  single  criminologist  who  is  satisfied  with  the  modern  school,  while  most 
bring  the  severest  indictments  against  it  for  the  blind  and  ignorant  assumption 
that  the  three  R's  or  any  merely  intellectual  training  can  moralize." 

Are  these  statements  too  strong?  The  facts  remain.  Since  1850,  school  • 
facilities  have  developed  enormously  in  methods,  time,  and  attendance.  The  per- 
centage of  pupils  going  into  the  high  school  from  the  grades  increased  from  one 
per  cent  to  80  per  cent  in  1906;  from  high  schools  into  universities  from  nine 
per  cent  in  1875  to  37  per  cent  in  1908.  Yet  criminals  increased  5  to  1.  Evidently 
the  cause  is  not  mental.     Scientists  declare  that  human  life  has  been  prolonged 


98  THE  PLACE  OF  RELIGION  IN  EDUCATION 

on  the  average  two  years.  The  trouble,  then,  is  not  physical.  Neither  can  we 
lay  it  to  a  change  in  standards  consequent  upon  immigration.  'The  United  States 
^ensus  Bulletin,  1904,  on  "Prisoners  and  Juvenile  Delinquents  in  Institutions" 
says  that  the  percentage  of  Americans  among  prisoners  is  one  in  6,404;  of  those 
from  northern  Europe,  one  in  13,139;  from  southern  and  eastern  Europe,  one  in 
6,500.    The  native  rate  is  thus  higher  than  either  of  the  foreign. 

It  may  seem  that  our  improved  methods  of  dealing  with  youthful  criminals 
is  a  hopeful  sign.  Juvenile  courts  and  probation  officers  do  indeed  stand  for 
progressive  ideas,  but  the  pity  is  that  they  should  be  so  sorely  and  so  increasingly 
needed. 

Exclusion  Not  an  Intentional  Slight 

That  conditions  should  ever  reach  so  disastrous  a  stage  could  never  have 
entered  the  minds  of  our  fathers.  Those  founders  of  our  commonwealth  who  in- 
troduced the  First  Amendment  into  our  Constitution  had  no  idea  of  encouraging 
irreligion.  The  example  of  the  Old  World  had  led  some  of  them  to  dread  any  in- 
terdependency  of  church  and  state,  and  accordingly  they  provided  that  "Congress 
shall  make  no  provision  regarding  an  establishment  of  religion" — having  in  mind 
by  "establishment"  a  state-supported  church,  as  today  the  Church  of  England 
is  the  "established  church."  They  intended  to  forestall  a  possible  attempt  of 
any  denomination  to  obtain  political  authority,  and  to  prevent  sectarian  dissen- 
tion  or  domination.  The  design  was  wholly  in  the  interest  of  religious  freedom, 
that  all  might  stand  on  an  equal  footing.  (Justice  Story)  No  doubt  the  same 
construction  should  be  placed  on  the  measures  of  the  various  states  as  embodied 
in  their  constitutions  and  laws.  The  declarations  against  religion  in  the  public 
schools  will  bear  other  interpretations  than  an  antagonism  to  moral  truth.  Rather 
they  show  that  the  tendency  of  the  past  generation  was  to  set  religion  apart  as  a 
superior  matter,  too  high  to  be  placed  on  a  level  with  secular  studies  of  every  day. 

One  writer  has  said:  "When  the  Constitution  was  passed,  religion  was  still 
taught  in  the  home,  and  it  was  not  respectable  not  to  go  to  church."  A  good  many 
ideals  have  changed  with  the  generations,  some  for  the  better,  some  not  so  well. 
One  of  the  strongest  arguments  for  religious  teaching  in  the  public  schools  is  the 
modern  belief  that  religion  should  not  be, allowed  to  stand  in  the  child's  mind  as 
a  thing  to  be  kept  apart  from  daily  life.  If  a  man's  soul  is  not  merely  the  most 
vital  thing  about  him,  but  the  man  himself,  his  religion,  which  is  his  soul's  life 
and  breath,  is  the  man's  life,  and  so  it  must  be  made  to  the  child:  else  his  soul 
— his  real  and  highest  self — can  no  more  escape  being  dwarfe^l  and  twisted  than 
could  a  body  half-fed  and  bound  like  a  Chinese  woman's  feet  in  an  earlier  day. 

'  Weakness  of  Home  and  Cliurch 

Let  it  be  heartily  granted  that  the  ideal  agency  for  the.  child's  spiritual  nurture 
is  his  own  home;  and  that  the  church  has  no  nobler  mission  than  training  the 
rising  generation  to  comprehend  their  right  relation  to  the  God  that  made  and 
cherishes  them,  and  to  their  fellows,  children  of  the  same  Heavenly  Father.  But 
does  the  home  do  it?     and  can  the  church? 

The  conflict  of  modern  interests  distracts  the  thoughts  and  absorbs  the  time 
of  all  ages  from  the  grandparent  to  the  baby  in  the  kindergarten.  The  murk  of 
materialism  befogs  the  aspirations,  the  smoke  of  commercialism  dims  the  light 
of  conscience.  Business  calls  the  elders,  amusements  entice  the  youngsters,  and 
in  the  attempt  to  solve  the  problem  of  living  "on  twenty-four  hours  a  day"  many 
households  find  no  place  for  church,  to  say  nothing  of  studying  a  Sunday-school 
lesson.     "The   Cotter's   Saturday   Night"   is   more   admired   than   imitated   in   the 


THE  PLACE  OF  RELIGION  IN  EDUCATION  99 

twentieth  century.  Moreover,  how  many  parents  have  the  knowledge  either  of 
the  subject  or  of  pedagogy  to  teach  the  Bible^  properly?  Child  psychology  is  a 
new  science,  and  as  applicable  to  the  teaching  of  religion  as  of  music  or  numbers. 
So  greatly  also,  have  men's  minds  changed  as  to  religious  beliefs,  so  much  have 
archaeology  and  history  and  ethnology  done  to  alter  the  understanding  of  biblical 
statements,  that  many  parents  would  confess  themselves  hopelessly  behind  the 
times  if  put  before  an  ordinary  Sunday-school  class. 

Exactly  the  same  argument  has  been  gone  over  for  a  good  many  subjects  in 
these  days.  No  one  doubts  that  personal  hygiene  should  ideally  be  learned  in 
the  home:  that  mothers  should  be  the  ones  to  teach  their  daughters  to  hem  and 
to  bake,  to  set  the  table  and  to  care  for  baby  sister.  But  when  with  changed  con- 
ditions even  conscientious  mothers  find  themselves  unequal  to  the  standards  de- 
manded by  modern  progress,  or  too  engulfed  in  the  rush  of  caring  for  the  ma- 
terial needs  of  their  children  to  attend  to  the  mental  and  spiritual  claims;  when, 
more's  the  pity,  thousands  of  mothers  are  too  ignorant  or  too  careless  or  too 
absorbed  in  outside  concerns  to  make  the  home  the  central  force  in  the  young 
lives;  then  time  and  again  the  school  has  stepped  in.  To  name  only  a  few  of 
the  former  parental  responsibilities  that  it  has  assumed,  a  moment's  reflection 
will  enumerate  dental  and  medical  inspection,  physical  training,  handicrafts,  do- 
mestic science,  savings  banks,  gardens,  and  even  supervision  of  sports,  both  in- 
door and  outdoor.  Why  should  it  seem  strange  if  it  should  undertake  the  moraJ 
welfare  as  it  has  the  mental  and  the  physical  of  these  our  embryo  citizens?  It 
can  not  be,  can  it,  that  the  former  is  of  less  importance,  either  for  personal  cul- 
ture or  for  citizenship,  than  the  other  two? 

As  for  the  church,  the  other  alternative.  To  the  Catholic  church  belongs  the 
credit  of  first  being  alert  to  the  propriety  and  the  urgency  of  making  moral  and 
spiritual  training  a  part  of  the  regular  school  curriculum.  The  Lutherans  do 
the  same  in  their  schools,  and  other  denominations  have  followed  their  example, 
largely,  however,  in  institutions  of  advanced  grade  rather  than  in  primary  or 
secondary  schools.  The  first  objection  to  this  is  from  the  economic  standpoint: 
that  this  system  involves  a  duplication  of  the  equipment  already  provided  at 
public  cost  and  a  consequent  doubling  of  expense.  There  are  estimated  to  be 
about  three  hundred  and  twenty  sects  in  the  United  States.  Few  of  them  are 
wealthy  enough  to  maintain  schools  for  the  general  education  of  their  children; 
so  that  we  can  not  look  to  the  private  school  system  to  give  our  young  people 
their  knowledge  of  morality. 

But  what  is  the  Sunday  School  for  if  not  for  this  very  purpose,  it  is  often 
said.  With  all  due  credit  to  the  Sunday  School*  for  the  burden  that  it  has  so 
long  and  so  faithfully  carried,  it  labors  under  the  fundamental  handicap  of 
trying  to  teach  in  one  hour  a  week,  or  more  probably  half  an  hour,  a  subject  so 
vast  that  it  occupies  more  space  on  library  shelves  than  any  other.  "Children," 
it  has  been  said,  "are  born  as  unmoral  as  they  are  unmathematical" — and  which 
is  the  more  concerned  with  the  vital  welfare  of  the  man  to  be?  Yet  no  one 
grudges  five  days  a  week  for  years  to  mathematics. 

In  the  next  place,  the  Sunday  School  conveys  to  the  child  no  sense  of  au- 
thority which  he  is  bound  to  respect  or  whiMi  can  compel  him  (which  is  about 
the  same  thing)  as  to  attendance,  attention  in  the  class,  or  preparation  of  the 
lesson.  Sunday-school  teachers  are  generally  volunteers,  w^ith  undoubted  zeal, 
but  often  so  slight  training  for  effective  teaching  that  even  in  the  child's  mind  it 
compares  very  unfavorably  with  the  expert  work  of  his  week-day  classes.  How 
many  Sunday  Schools  can  be  counted  that  "get  down  to  business"  and  make  an 


lOO  THE  PLACE  OF  RELIGION  IN  EDUCATION 

hour  or  a  half  hour  count  as.it  does  in  the  day  school?    Yet  surely  it  is  important 
to  be  in  earnest  when  we  are  "about  our  Father's  business"  if  ever. 

One  other  disadvantage  we  may  believe  is  fast  disappearing,  thanks  to  the 
attractive  methods  of  the  up-to-date  modern  Sunday  Schools  (and  their  "number 
is  growing) :  that  it  would  cast  a  certain  odium  of  sanctimoniousness  over  a  boy — 
even  over  a  girl,  sometimes— to  admit  an  acquaintance  with  the  inside  of  that 
institution.  That  Sunday  School  is  not  frequented  exclusively  by  "goody-goodies" 
is  a  fact  which  is  happily  gaining  credence.  But  the  full  appreciation  of  it  will 
come  only  when  the  spirit  which  the  Sunday  School  aims  to  impart  is  brought 
into  the  life  of  every  day,  and  the  week-day  school  and  the  Sabbath-day  school 
join  hands  in  the  common  object  of  showing  our  young  people  what  a  complete, 
well-rounded  life  is;  that  as  physiology  merely  teaches  him  the  facts  about  a 
physical  body  that  is  his,  whether  he  knows  its  structure  or  not,  so  religious 
teaching  aims  to  acquaint  him  with  those  laws  of  the  higher  life  whicb  one  may 
ignore,  but  the  observance  of  which  brings  him  to  his  truest  self-development. 
The  religious  day  schools  and  vacation  schools  that  have  been  taking  on  popu- 
larity in  the  last  two  or  three  years  show  how  much  can  be  accomplished  by 
putting  the  work  on  the  basis  of  the  public  schools  as  to  methods,  texts,  trained 
supervisors,  and  regular  attendance.  The  brevity  of  the  course,  however,  makes 
them  rather  a  palliative  than  a  remedy  for  the  situation. 

Religions  Teaching  Needed 

The  most  serious  side  of  the  problem  is  to  take  care  of  the  children  who  never 
attend  church  or  Sunday  School.  "Approximately  12,000,000  children  of  scholastic 
age  are  given  some  instruction  in  the  Protestant  Sunday  Schools.  *  *  *  The 
Roman  Catholics  train  each  year  about  1.310,000  in  20,000  parochial  schools.  *  *  * 
The  Lutheran  body  supports  6,085  parochial  schools  in  which  they  instructed  last 
year  (1914)  295,581  pupils  of  elementary  rank."  But  all  these  praiseworthy  efforts 
leave  an  enormous  work  undone.    To  continue  the  quotation  from  the  same  author: 

There  are  at  the  present  time  more  than  15,000,000  children  of  school  age  in 
this  country*  who  are  receiving  no  religious  training  or  guidance  whatever,  and  they 
are  growing  up  in  a  most  pathetic  state  of  agnosticism,  with  no  moral  basis  for  citizen- 
ship. There  are  approximately  35,000,000  people  over  ten  years  of  age  outside  the 
membership  of  any  church.  There  are  ten  thousand  small  towns  west  of  the  Missouri  river 
in   which   Christian   preaching   is   rarely,    or   never,   heard. 

Such  figures  as  these  may  well  daunt  the  most  optimistic.  What  will  be  the 
state  of  this  country  in  the  next  half-century,  if  Christian  educators  do  not  bestir 
themselves  to  find  some  way  of  turning  the  course  of  the  current?  In  spite  of  all 
the  heroic  devotion  of  the  church,  it  is  evident  that  not  much  more  can  be  ex- 
pected than  it  has  been  able  to  undertake  hitherto.  The  figures  show  how  inade- 
quate that  is  to  cope  with  the  situation.  It  casts  no  discredit  on  the  church  but 
rather  emphasizes  her  broad  spirit  of  cooperation  with  all  agencies  for  good,  to 
say  that  she  has  many  times  turned  over  to  other  organizations  various  depart- 
ments of  work  that  in  earlier  ages  no  institution  but  the  church  had  the  willing- 
ness and  the  machinery  to  handle..  As  in  the  case  of  the  home,  demands  have 
so  multiplied  that  it  has  necessitated  a  division  of  tasks.  Society  for  that  reason 
today  performs  many  of  the  functions  formerly  belonging  to  the  church — hospitals, 
asylums,  orphanages,  indeed  a  long  list  of  philanthropic  enterprises. 

The  churches,  it  should  be  noted  further,  have  for  their  domain  of  education 
a  special  field.  They  are  denominational  institutions,  and  rightfully  may  infuse 
into  their  teaching  something  of  the  doctrines  of  their  sects.     But  religion  means 


THE  PLACE  OP  RELIGION  IN  EDLGATiON  :oi 

quite  another  thing  than  church  adherence  or  church  doctrine.  To  be  "born  of 
the  S'pirit"  has  nothing  to  do  with  dogmas  or  creeds.  It  is  as  free  of  sectarian 
bounds  as  the  wind  that  "bloweth  where  it  listeth,"  with  no  law  of  man  to  say 
whence  it  shall  come.  Is  it  not  better  for  the  child  and  for  society  that  the  es- 
sential and  fundamental  ideals  of  religion — the  simple  foundation  principles  of 
"What  doth  the  Lord  require  of  thee?" — shall  be  taught  him  quite  apart  from  any 
special  interpretations  of  Scriptural  truth  that  his  church  will  instruct  him  in  as 
its  proper  field  and  at  the  proper  time.  Such  work,  coming  .from  an  impartial 
source,  would  join  with  complete  sympathy  and  cooperation  in  the  efforts  of 
the  churches,  by  inculcating  a  receptive  habit  of  mind  and  by  laying  a  broad 
foundation.  It  would  also  leave  the  church  at  liberty  to  use  its  time  and  equip- 
ment for  teaching  more  extensively  along  its  own  lines  and  for  developing  its 
organizations  for  missions  and  other  causes. 

The  question  has  in  fact  been  raised  whether  it  is  either  wise  in  itself  or 
fair  to  a  child  to  place  him  under  denominational  teaching  at  so  early  an  age  as 
to  prejudice  his  judgment.  "There  are  rights  of  the  child  as  well  as  of  the 
parent."'  Certainly  no  influence  should  be  permitted  to  keep  from  our  youth  an 
unbiased  knowledge  of  the  fundamental  truths  of  religion  in  the  broadest  sense. 
To  that  end  the  home,  the  church,  and  the  state  may  reasonably  be  asked  to  unite, 
since  it  involves  not  only  the  welfare  of  the  child  but  the  interest  of  the  nation 
that  he  shall  be  shaped  for  good  "Citizenship.  The  state  assumes  the  power  to  for- 
bid child  labor — citizens  must  be  physically  sound.  It  prescribes  compulsory 
education — citizens  must  be  intelligent.  Is  it  not  logical  that  the  state  should  in- 
sist that  citizens  must  be  taught  to  be  moral  and  law-abiding,  and  ready  to  serve 
their  fellows  and  their  country?  What  sort  of  citizens  do  we  want?  Irreligious, 
contemptuous  of  the  Bible  and  of  the  laws  of  morality?  If  not,  the  state  must  see 
to  it  that  children  grow  up  with  reverence  for  God  and  His  word  and  a  sense  of 
their  own  responsibilities  in  the  world.  Says  President  MacKenzie,  of  the  Hart- 
ford Theological  Seminary,  "No  prospect  awakens  greater  dread  than  to  suggest 
the  possibility  of  a  generation  of  children  arising  for  whom  religion  is  a  super- 
stition and  the  knowledge  of  the  Bible  a  needless  irritation."  But  how  shall  the 
rising  tide  of  irreverence  and  irresponsibility  be  stemmed?  Secular  learning 
cultivates  the  intellectual  and  social  faculties,  but  there  it  stops.  It  does  not 
appeal  to  man's  spiritual  nature,  it  has  no  reformatory  force.  It  makes  him  no 
happier  and  no 'better.  And  while  a  moral  man,  if  ignorant,  may  be  of  little  posiT 
tive  service  in  the  community,  an  educated  rascal  is  doubly  dangerous.  Other 
states  have  depended  on  secular  knowledge  and  have  either  gone  to  ruin  or,  recog- 
nizing destruction  ahead,  have  changed  their  course,  as  France  did  at  the  close 
of  the  eighteenth  century,  and  restored  their  former  ideals.  ^  In  the  present  world 
crisis,  as  always  at  such  times,  the  hearts  of  men  in  the  warring  lands  of  Europe 
are  turning  with  a  fresh  sense  of  dependence  to  God.  America  has  its  own  prob- 
lems to  meet  that  can.  be  solved  only  as  the  spirit  of  Christian  fellowship  and 
eternal  righteousness  becomes  its  guide  in  the  adoption  and  administration  of 
its  laws.  The  far-reaching  antagonism  of  capital  and  labor,  corruption  m  the 
use  of  the  ballot  and  in  the  power  of  corporations,  the  exploitation  of  women  and 
children  in  industries,  aggressiveness  in  war  sentiment — all  are  the  product  of 
greed  and  self-aggrandizement:  all  are  contrary  to  those  principles  of  justice 
between  men  and  equality  of  rights  that  make  the  foundation  of  democracy. 
One  contributor  writes  pertinently: 

In  the  rapid  increase  of  temptation  resulting  from  city  life  and  immoral  conditions, 
the  multiplication  of  wealth  and  material  prosperity,  the  tremendous  immigration  problem, 
the    high   birth-rate    among    foreigners,    and    the    growing   number    of    children    of    all    national- 


I02  -h;-:  pi^ace  of  religion  in  education 

ities  who  are  to  become  American  citizens  and  yet  know  nothing  of  American  government 
and  morality — in  the  face  of  this  dare  we  continue  to  measure  our  welfare  in  tons  of 
steel  and  yards  of  cotton,  while  we  ignore  the  only  safe  standard  of  character  based 
upon  religion  and  morals?  These  are  the  conditions  that  led  prominent  business  men 
of  one  of  our  large  cities  to  petition  for  a  return  to  religious  teaching ;  that  led  Arch- 
bishop Ireland  to  say  that  "the  evil  today  in  America  is  the  decay  of  religion" ;  that 
led  Henry  Churchill  to  say  that  "fundamentally  our  national  need  is  a  religious  need."^ 
We  are  even  more  convinced  of  this  religious  need  when  we  consider  the  divine  mission 
of  America  to  the  world.  In  more  than  one  sense  all  the  world  has  come  to  us,  to  abide 
here,  or  to  stud^  our  laws  and  customs  as  a  pattern.  Bishop  Oldham,  of  the  Methodist 
Episcopal  church,  impressed  a  large  audience  with  the  significant  statement  that  "in  this  tini» 
of  warfare  and  uncertainty,  the  United  States  stands  as  the  moral  leader  of  the  world." 
Ex-Senator  Albert  J.  Beveridge,  speaking  on  "The  Mission  of  America"  said:  "Of  all  our 
race  God  has  marked  the  American  people  as  His  chosen  nation  to  lead  in  the  regeneration 
of   the    world — this    is   the    divine   mission    of    America." 

These  warnings  voice  the  deliberate  and  earnest  convictions  of  scores  of 
eminent  men,  students  of  the  trend  of  present-day  affairs.  The  state  must  safe- 
guard its  own  existence  by  upholding  the  highest  standards  of  morality;  it  has 
the  right  and  therefore  the  duty  to  demand  righteousness  in  the  nation,  in  pri- 
vate life,  in  business  affairs,  in  government  and  international  transactions.  "What," 
says  De  Tocqueville,  "can  be  done  with  a  people  who  are  their  own  masters,  if 
they  be  not  submissive  to  Deity?  Despotism  may  govern  without  faith,  but  lib- 
erty cannot."  To  instill  these  high  ideals  what  agency  can  serve  but  the  public 
schools? 

Dependence  on  the  Schools 

There  have  been  two  theories  advanced  to  justify  the  government  in  taxing^ 
the  whole  body  of  the  people  for  the  support  of  general  education.  One  is  the  al- 
truistic one  of  the  welfare  of  the  child.  In  order  that  each  son  and  daughter  of  the 
nation  may  have  the  opportunity  to  develop  the  best  that  is  in  him,  his  fellow- 
citizens  voluntarily  contribute  to  his  education  by  taxing  themselves.  The  other 
theory  asserts  that  the  state  must  for  self-protection  have  intelligent  citizens, 
since  there  is  no  greater  menace  than  ignorance,  which  leads  surely  to  idleness 
and  crime.  The  interest,  therefore,  of  the  public  as  a  whole  and  of  every  in- 
dividual authorizes  the  maintenance  of  the  school  system  by  general  taxation. 
Whichever  theory  we  choose  to  adopt,  the  Inference  is  the  same:  the  school  is  the 
prime  training-ground  for  public  and  private  virtues — for  personal  character  and 
for  patriotic  service.  It  is  the  nursery  where  the  noblest  ideals  of  the  nation  can 
be  nurtured  or  ingrafted.  If,  in  the  well-worn  phrase,  America  is  the  melting-pot 
of  the  nations,  the  school  is  the  melting-pot  of  our  multifarious  population.  The 
problems  of  fusing  a  homogeneous  state  from  our  mixed  materials;  of  doing  away 
with  racial  and  social  prejudice,  and  laying  the  foundation  for  not  only  high  ideals 
but  uniform  ideals;  of  raising  our  immense  foreign  element  to  our  own  concep- 
tion of  right  and  wrong,  lest  we  sink  to  theirs;  of  providing  trained  leaders  to 
guide  the  nation  thru  what  perils  may  threaten:  who  or  v/hat  can  solve  them 
except  organized  education? 

The  education  that  can  reach  these  needs,  however,  is  not  the  training  solely 
of  brain  and  body  that  these  decades  have  called  education.  If  that  were  satis- 
factory, the  present  agitation  would  not  have  been  aroused.  There  would  be  no 
such  charges  as  those  of  Mons.  Appert,  quoted  above;  or  of  Judge  O'Sullivan,  who 
offered  as  one  of  the  causes  of  crime  among  sons  of  respectable  parents,  "a  lack 
of  religious  or  moral  training  in  the  schools."  Governor  Charles  S.  Whitman,  in 
his  inaugural  address,  spoke  most  emphatically  of  the  results  of  an  education  not 
infused  with  moral  responsibility: 


THE  PLACE  OF  RELIGION  IN  EDUCATION  {q;^ 

No  material  prosperity,  no  abounding  wealth,  no  progress  in  the  sciences,  can  save 
us  from  moral  decadence  and  ultimate  decay  if  this  spirit  of  lawlessness  and  contempt 
for  legal  authority  shall  continue.  The  growing  impatience  of  restraint,  moral  and  legal, 
to  be  observed  everywhere  in  America,  the  indifference,  sordidness,  and  complacency  of 
many  of  the  educated  well-to-do,  the  unchecked  and  unregulated  propaganda  of  those 
things  calculated  to  prejvtdice  and  poison  the  mind  of  the  ignorant  and  undermine  confidence 
in  our  institutions,  the  public  opinion  that  tolerates  lawlessness,  whether  it  be  the 
lynching  of  a  negro  or  the  murder  of  the  obscure,  or  the  violence  attending  nearly  all 
disputes  between  labor  and  capital,  will  inevitably  engender  a  fatal  malady  unless  the 
quickened   conscience   of  the  American   people   shall   call   a  halt. 

Professor  Alexander  Johnstone,  of  Princeton  University,  is  even  more  frank 
in  laying  the  cause  of  social  unrest  at  the  door  of  the  schools.  The  following^ 
passage  appeared  in  the  Century  Magazine: 

Even  among  the  warmest  friends  of  the  public  school  system  there  is  an  increasing 
number  who  are  disposed  to  think  that  the  American  common-school  system  is  mis- 
chievously one-sided  in  its  neglect  of  the  religious  element  in  man's  nature,  and  that 
a  purely  secularized  education  is  worse  than  no  education  at  all.  *  *  ♦  It  is  of  little 
use  to  deplore  the  growing  alienation  of  the  body  of  the  people  from  all  forms  of  religious 
effort,  so  long  as  a  vast  machine,  supported  at  public  charge,  is  busily  engaged  in  edu- 
cating the   children   of  the  nation  to   ignore   religion. 

Less  vigorous  in  language  but  no  less  assured  is  the  statement  of  Thomas 
Huxley,  during  a  debate  as  to  the  desirability  of  introducing  the  Bible  into  the 
London  schools: 

I  always  was  in  favor  of  a  secular  education  in  our  public  schools ;  I  mean  an 
education  without  theology.  *  *  *  But  if  for  my  own  children  I  had  to  choose  between 
a  school  in  which  true  religion  was  taught  and  one  without  religion,  I  would  prefer  the 
former,   even  if  my  child  had   to   take  a   good  dose  of  theology. 

These  quotations  are  given  at  length  to  show,  with  compelling  force,  the  un- 
challenged testimony  of  men  eminent  in  different  professions.  And  let  it  be 
noted  that  they  do  not  stop  at  the  half-way  measure  of  calling  for  moral  teaching. 
Four  years  ago  the  report  of  the  National  Education  Association  committee  pre- 
sented an  elaborate  scheme  of  that  nature,  but  apparently  educators  have  reason 
for  believing  that  morals  alone  will  not  suffice.  Ethics  without  religion  is  ma- 
terialistic; it  aims  to  cultivate  a  right  attitude  in  man  toward  his  fellows,  but  it 
ignores  his  spiritual  nature.  It  has  no  court  of  appeal  beyond  practical  expedi- 
ency, while  religion  points  him  to  the  authority  of  God,  who,  as  his  Creator  and 
his  loving  Father,  claims  his  willing  obedience  and  service.  *  Says  former  Presi- 
dent Eliot,  of  Harvard,  "Nobody  knows  how  to  teach  morality  effectually  without 
religion.  Exclude  religion  from-  education  and  you  leave  no  foundation  upon 
which  to  build  a  moral  character."  Religion  is,  as  has  been  said,  the  "dynamic 
of  morality."  It  supplies  motive  and  impulsive  power  to  what  otherwise  is  a 
lifeless  code  of  precepts.  Daniel  Webster  understood  the  truth  of  this  when  he 
said,  "To  educate  in  the  arts  is  important,  in  religion  indispensable."  For  whether 
we  look  at  the  matter  from  the  standpoint  of  the  state  or  the  child,  the  building 
of  character  must  be  the  supreme  intent  of  the  school  'i  and  generations  ago  the 
ideal  of  the  perfect  character  was  described  as  one  who  "increased  in  wisdom 
and  stature  and  in  favor  with  God  and  man."  And  what  is  "wisdom"?  The  same 
Book  declares  that  the  fear  of  the  Lord  is  the  beginning  of  it. 

What  must  be  the  effect  on  the  child's  mind  when  we  leave  it  out  of  his 
school  life?  The  most  obvious  will  be  to  separate  it  from  his  daily  thought  and 
living,  as  if  it  were  a  thing  that  could  be  put  on  and  off  with  his  Sunday  collar. 
How  can  it  fail  that  to  the  child,  whose  whole  thoughts  and  experiences  center 


I04  THE  PLACE  OP  RELIGION  IN  EDUCATION 

about  school,  this  exclusion  from  the  all-important  sphere  of  his  life  will  give  it 
a  false  impression  of  insignificance?  In  all  probability,  another  misleadingiio- 
tion  will  take  root  in  his  mind,  since  it  is  so  common  today  among  those  that 
should  know  better,  that  because  a  person  is  not  a  "professor  of  religion"  and 
connected  with  a  church,  he  is  at  liberty  to  evade  the  moral  law.  Is  a  foreigner  in 
our  land  at  liberty  to  kill  and  rob  and  burn  because  he  has  not  taken  the  oath  of 
allegiance  to  our  government?  Then  how  can  any  one  think  he  can  refuse  to 
acknowledge  the  authority  of  God's  law  while  he  dwells  in  His  world? 

What  would  be  the  effect  on  the  school  itself  if  the  teaching  of  religion  were 
brought  into  the  classroom?  How  could  it  be  anything  but  helpful?  ilf  the  spirit 
of  religion  once  becomes  the  law  of  school  life,  discipline  must  be  easier,  indoors 
and  on  the  playground,  and  the  whole  atmosphere  of  the  place  would  partake  of 
the  Christ-spirit  of  love  and  service.  The  studies  that  we  call  secular  surely 
>vould  mean  more  to  a  child  if  taught  in  their  relation  to  the  Mind  that  orders  the 
universe.  We  teach  botany  and  geology  and  physics,  and  say  nothing  of  the 
great  Creator;  history,  without  pointing  out  the  guiding  hand  of  God  in  the  af- 
fairs of  mankind;  the  lives  of  Caesar  and  Napoleon,  and  omit  Moses  and  Christ. 
Would  not  science  mean  more  to  a  student  if  he  could  say  with  the  great  Kepler, 
"When  I  read  the  secrets  of  nature  I  am  but  thinking  the  thoughts  of  God  after 
Him"?  Will  not  mathematics  seem  less  stereotyped  if  an  axiom  is  pointed  out 
to  be,  as  Dr.  Joseph  Parker,  of  London,  once  said,  an  equivalent  for  "Thus  saith 
the  Lord"?  What  will  the  great  orations  and  the  masterpieces  of  art  mean,  and 
how  can  the  teacher  explain  Christmas,  and  inculcate  its  lesson  of  love  and  peace, 
or  Easter,  or  Thanksgiving,  or  even  of  the  Sabbath,  if  their  origin  may  not  be 
told?  The  public  would  be  shocked  to  hear  that  a  twelve-year-old  boy  in  the 
finest  school  in  one  of  the  university  centers  denied  that  Christ  was  ever  on 
earth — "Christ  is  up  in  Heaven,"  he  knew  that.  But  in  these  days  Santa  Claus  has 
stepped  into  the  place  of  the  Christ-child,  and  eggs  and  bunnies  are  the  child's 
chief  association  with  Easter. 

In  heathen  lands  Christianity  is  making  steady  progress  and  the  Bible  is  be- 
introduced  into  their  courses  of  study.  Yuan  Shi  Kai,  we  are  told,  sends  his 
children  to  a  Christian  school,  and  supports  Christian  work.  A  year  ago  all  gov- 
ernment students  were  given  a  half-holiday  to  attend  the  evangelistic  exercises 
held  in  the  Forbidden  City,  and  more  than  a  thousand,  including  many  prominent 
officials,  enrolled  for  Bible  study.  Yet  in  America  the  ignorance  among  college 
students  concerning  Scriptural  allusions  is  a  matter  of  notoriety,  and  the  despair 
not  only  of  Bible  class  teachers,  but  of  professors  of  literature.  College  men  who 
have  read  of  the  expeditions  of  Caesar  and  Xenophon  in  the  original  tongue  have 
no  acquaintance  with  the  journeys  of  Abraham  and  Paul.  They  know  about 
Carthage  and  Solon  and  Charlemagne,  but  are  amused  or  aggrieved  if  the  in- 
structor asks  them  about  Samaria,  or  Isaiah,  or  Nehemiah.  The  professors,  of 
course,  blame  the  inefficient  teaching  of  English  literature  in  the  high  schools; 
whereas  the  real  cause  is  the  short-sightedness,  the  bigotry,  and  the  jealousy  of 
those  who  refuse  the  noblest  book  in  any  language  a  place  in  the  classroom. 

Do  we  wish  our  young  people  to  know  and  appreciate  good  literature?  These 
are  the  words  of  Professor  Phelps,  of  Yale,  than  whom  there  is  no  higher  au- 
thority on  the  subject  in  America: 

I  would  refuse  to  allow  any  candidate  to  enter  a  university  vmtil  he  had  satisfactorily 
passed  an  examination  in  the  Bible.  Priests,  atheists,  skeptics,  devotees,  agnostics,  and 
evangelists  are  all  agreed  that  the  Bible  is  the  best  example  of  English  composition  that 
the    world    has    ever    seen. 


THE  PLACE  OF  RELIGION  IN  EDUCATION  1 05 

Washington  Gladden,  in  the  Atlantic  Monthly  for  January,  1915,  speaks  in 
the  same  vein: 

The  one  book  with  which  a  reader  needs  to  have  familiar  acquaintance  is  the  English 
Bible.  All  our  best  English  literature  is  shot  thru  and  thru  with  biblical  quotations, 
maxims,    metaphors,     characters,     and    allusions. 

Professor  Richard  C.  Moulton,  in  "The  Literary  Study  of  the  Bible,"  adds 
another  point: 

It  seems  clear  that  our  schools  and  colleges  will  not  have  shaken  off  their  mediaeval 
narrowness  and  renaissance  paganism  until  Classical  and  Biblical  literatures  stand  side  by- 
side  as  sources  of  our  highest  culture.  *  *  *  it  is  surely  good  that  our  youth  during 
the  formative  period  should  have  displayed  to  them,  in  a  literary  dress  as  brilliant  as  that 
of  Greek  literature, — in  lyrics  that  Pindar  cannot  surpass,  in  rhetoric  as  forcible  as  that 
of  Demosthenes,  or  contemplative  prose  not  inferior  to  Plato's — a  people  dominated  by  an 
utter    passion    for    righteousness. 

Pages  of  like  tributes  could  be  added  from  such  ^en  as  Taine,  John  Ruskin, 
Nicholas  Murray  Butler,  Roosevelt,  Wilson,  Lincoln,  and  Washington.  Every 
reader  of  history  must  be  familiar  with  the  splendid  tribute  that  Green,  in  his 
"History  of  the  English  People,"  pays  to  the  influence  of  the  Bible  on  the  minds 
of  the  English  people  during  the  Puritan  Revolution.  The  chapter  should  bo  read 
to  every  class  in  English  history  and  English  literature. 

But  it  is  not  chiefly  for  its  literary  merit  that  the  book  is  called  for  by  edu- 
cators today;  rather  because  it  is  the  source  of  our  knowledge  of  God's  will  and 
of  life  in  harmony  with  His  spirit.  It  is  acknowledged  by  all  creeds  to  be  the^ 
foundation  of  morals  and  of  spiritual  truth,  the  supreme  book  of  religion  in  the 
world.  As  such  it  is  recognized  by  all  classes  of  thinkers — historians,  psycholo- 
gists, poets,  and  philosophers.  If  once  men  came  to  realize  that  in  the  Scriptures 
is  to  be  found  all  that  modern  critics  accuse  the  school  of  lacking,  they  would  see 
how  narrow  is  the  prejudice  that  keeps  it  out  of  the  classroom.  When  lives  are 
in  danger,  people  do  not  stop  to  argue  about  medical  creeds  and  "schools."  They 
form  some  agreement  for  saving  measures,  and  put  the  best  men  in  charge.  So 
when  the  nation's  moral  health  is  endangered,  as  the  warning  has  already  gone 
forth,  and  the  means  of  treatment  is  at  hand,  sound  policy  would  indicate  that 
the  various  interests  concerned  should  find  a  basis  on  which  they  can  work  In 
harmony  to  the  general  benefit  of  all,  and  to  the  betterment  of  the  coming  gener- 
ations.   As  a  business  man  puts  the  matter: 

It  is  a  political  maxim  that  the  welfare  of  a  republic  is  dependent  on  the  virtue 
and  the  intelligence  of  its  citizens.  The  Bible  has  been  pronounced  the  foundation  of 
both  civil  and  moral  law.  Conscience,  law,  and  liberty  find  in  it  their  common  basis. 
The  flag  should  be  upon  every  school-house  and  the  Book  of  books  upon  every  teacher's 
desk. 

A  similar  expression  of  the  nation's  need  comes  from  William  Jennings  Bryan: 

There  never  was  a  time  when  the  people  needed  the  inspiration  of  the  Bible  more 
than  they  do  today ;  and  there  is  not  a'  community  which  cannot  be  purified,  redeemed,  and 
improved  by  a  better  knowledge  and  a  larger  application  of  the  Bible  in  their  daily  life. 

Another  strong  argument  in  favor  of  the  schools  as  the  place  for  religious 
training  is  that  they  have  the  molding  of  the  child's  thoughts  and  habits  for  so 
long  a  period  and  during  the  most  impressionable  years  of  his  life.  From  five  to 
twenty-one,  if  his  course  is  continuous,  he  is  under  school  influence.  During  the 
early  years  he  is  practically  absorbed  by  it;  even  when  out  of  the  building,  his 
ambitions  and  his  calculations  center  on  his  life  there  and  "Teacher"  stands  first 


Io6  THE  PLACE  OF  RELIGION  IN  EDUCATION 

as  the  oracle,  if  not  the  goddess  herself.  The  schoolroom  more  than  any  other 
place  is  the  scene  of  habit-formation,  where  self-control  and  obedience  to  au- 
thority, order,  mental  discipline,  and  fair  play  are  learned— all  valuable  assets  in 
moral  training.  It  is  a  truism  older  than  Alexander  Pope's  famous  couplet  that 
those  pliable  years  should  not  be  neglected  for  bending  the  young  minds  as  we 
wish  the  characters  to  incline  in  later  life.  The  principles  of  religion  implanted 
then  will  assimilate  with  the  other  character-building  forces,  and  help  to  es- 
tablish a  stable  and  conscientious  manhood.  He  was  a  wise  man,  that  bishop  of 
the  Roman  Catholic  church,  who  said,  "Give  us  the  children  for  the  first  six  years, 
and  we  care  not  who  gets  them-  afterward." 

There  is  plenty  of  evidence  to  support  him  in  his  statement.  In  a  certain 
seminary,  out  of  620  students,  520  were  converted  between  the  years  of  thirteen 
and  twenty.  Among  4,054  conversions,  four  out  of  five  occurred  before  twenty. 
The  reports  of  revivalists,  such  as  Moody,  give  practically  the  same  figures.  The 
ages  of  fourteen  and  sixteen  show  special  susceptibility.  Young  people  begin  to 
form  opinions  on  religious  affairs  earlier  than  many  of  their  elders  would  imag- 
ine. They  feel  the  necessity  of  standards  of  conduct,  and  if  no  worthy  ones  have 
been  presented  to  them  to  accept,  they  shape  their  own  out  of  such  poor  material 
as  their  experiences  and  the  confidences  of  their  mates  have  put  in  their  way. 
But  who  makes  allowance  for  that  when  some  day  they  act  out  the  impulse  of 
those  misformed  judgments,  and  find  themselves  under  the  penalty  of  society's 
law?  Is  it  fair  to  the  boy  and  the  girl  to  leave  them  in  ignorance  of  their  country's 
moral  standard  to  which  they  are  later  expected  to  conform,  and  by  which  they 
will  be  judged?  Society  will  have  a  hard  task  to  defend  itself  when  asked  who 
is  to  blame  for  these  unfortunates  who  would  have  been  saved  if  the  state  had 
accepted  its  responsibility  and  taught  them  higher  ideals  of  conduct. 
f  But  there  are  nobler  motives  for  giving  the  child  a  foundation  of  religion 
than  to  guard  him  from  running  counter  to  law.  On  which  plane  does  his  life 
promise  more  of  richness,  of  brotherly  kindness,  of  the  consciousness  of  peace  with 
God  and  man?  It  is  unnecessary  to  repeat  the  evidence  that  the  study  of  psy- 
chology and  the  verdict  of  history  give  to  the  inborn  tendency  to  religion  in  the 
human  soul.  From  primitive  man  to  the  highest  product  of  twentieth  century 
civilization,  the  impulse  to  worship  a  Supreme  Being  persists.  Since  such  is  the 
case,  how  important  it  is  that  the  impulse  should  be  early  recognized,  and  directed 
along  the  path  that  will  make  a  happy  childhood  and  a  manhood  such  as  Horace 
praised,  "Well-rounded,  self-mastered,  fearless  of  what  poverty  or  bonds  or  death 
can  bring." 

It  is  easy  enough  to  answer  the  child's  inevitable  questions  about  nature  and 
the  life  about  him  in  a  way  to  direct  both  gratitude  and  obedience  toward  his 
Heavenly  Father-,  and  so  his  education  begins.  Love  is  the  natural  expression 
of  the  child.  He  frankly  expresses  it  for  those  around  him  and  is  happy  in  the 
sense  of  their  love  for  him.  When  there  is  pointed  out  to  him  the  proofs  of  God's 
love  and  care  for  all  His  children  in  the  good  and  beautiful  things  of  the  world 
around,  his  love  turns  to  God  as  naturally  as  to  his  earthly  father.  If  only  this 
spirit  could  be  retained!  The  kindergarten  cultivates  it,  but  in  the  later  years  the 
silence  of  teachers  and  the  reticence  or  indifference  of  the  home  inspire  a  corre- 
esponding  attitude  in  the  child,  and  the  interest  in  religion  dies  down.  One  of 
the  problems  for  religious  educators  to  solve  is  how  to  keep  the  sense  of  God 
fresh  and  vital  in  the  hearts  of  the  children. 

We  must  not  expect  to  see  results  immediately.  Social  conditions  today  in 
so  many  ways  contradict  the  Christian  principles  that  our  civilization  professes — 
honesty  lauded  but  the  corruptlj^  rich  man  courted,  legal  trickery  by  which  crime 


THE  PLACE  OP  RELIGION  IN  EDUCATION  107 

goes  unpunished,  success  won  at  the  price  of  honor — that  it  will  need  time  until 
a  new  generation  with  the  courage  of  its  ideals  shall  set  up  its  standard  of  right 
upon  the  basis  of  the  two  great  commandments.  That  the  time  will  come  if  we 
do  our  share  need  not  be  doubted.  A  sufficient  guarantee  is  the  wave  of  temper- 
ance legislation  that  has  been  sweeping  so  manj'  of  the  states.  Those  who  are 
in  a  position  to  know  attribute  it  to  the  teaching  on  the  subject  that  was  intro- 
duced into  the  schools  twenty  years  ago,  when  the  present  generation  of  younger 
voters  was  in  the  classroom. 

Objections  Answered    "^  ^ 

But,  it  is  said,  you  cannot  make  a  child  religious.  True,  neither  can  you 
make  him  musical  or  artistic.  But  it  is  not  impossible  to  cultivate  knowledge  and 
taste  on  any  of  these  subjects,  by  one  who  is  an  expert  and  who  understands  how 
to  deal  with  children.  Besides,  the  advantage  is  all  with  religion,  for  some  seem, 
to  be  quite  incapable  of  going  beyond  the  rudiments  of  the  fine  arts,  but  the  in- 
stinct for  religion  is  universal.  It  needs  only  cultivation  to  develop  it  properly. 
A  man's  God,  it  has  been  said,  is  what  he  regards  as  the  highest  good,  and  what 
that  may  be  is  according  as  he  has  been  taught — what  his*  environment  during 
his  formative  years  has  woven  into  the  fabric  of  his  mental  and  moral  constitu- 
tion. 

While  at  first  it  seems  strange  that  the  opposition  to  religion  in  the  schools 
persists  so  strongly,  it  proves  the  magnitude  of  the  issue.  That  it  comes  to  so 
great  an  extent  from  the  churches,  whom  one  would,  at  first  thought,  expect  to 
welcome  it  in  any  place,  shows  how  anxiously  they  endeavor  to  safeguard  the 
sacredness  of  divine  truth.  Some  argue  that  the  church  and  the  school  are  sep- 
arate institutions  and  should  have  no  connection.  That  can  be  answered  by  point- 
ing out  that  the  proposition  is  to  bring  together  not  the  church  and  the  school, 
but  religion  and  the  school.  The  church  is  an  institution;  religion  is  a  psycho- 
logical experience.  The  church  has  its  share  in  encouraging  in  the  child  this 
vital  element  of  soul-life,  but  that  does  not  relieve  the  school  from  its  responsi- 
bility for  the  rounded  development  of  his  fuH  powers.  Rightly  approached, 
there  should  be  no  conflict  between  the  two,  rather  an  immense  helpfulness  and 
cooperation.  Both  should  benefit  mightily,  the  school  by  the  confirmation  of  its 
teachings  at  the  hands  of  the  recognized  organizations,  the  church  by  the  respect 
and  sense  of  authority  which  every  child  has  for  whatever  originates  in  his 
school,  by  the  added  knowledge  that  the  increased  time  spent  on  the  subject 
would  give,  and  by  the  opportunity  to  direct  its  own  work  along  its  special  church 
lines,  since  the  general  foundation  would  be  already  laid.  The  arrangement 
ought,  also,  to  broaden  immensely  its  chances  of  extending  its  influence  among 
those  now  outside  the  church  altogether.  Not  only  the  children  who  at  present 
hear  nothing  of  the  Bible  would  be  more  easily  drawn  in,  but  religions  truth 
would  thus  be  carried  into  thousands  of  homes,  where  the  church  and  the  Sunday 
School  might  later  find  a  welcome.  In  that  way  the  two  institutions  now  suffer- 
ing under  the  sense  of  failure  would  supplement  each  other's  work,  and  would  be 
able  together  to  cover  the  field. 

There  are  those,  however,  to  whom  this  very  cooperation  would  bring  a 
sense  of  danger  lest  the  church,  or  some  church,  should  gain  control  of  our  public 
schools,  or  should  be  able  to  inculcate  its  doctrines.  It  was  the  former  of  these 
fears  that  brought  about  the  Amendment  to  the  Federal  Constitution.  The  latter 
possibility  is  viewed  with  jealous  eyes  by  the  public  at  large  and  to  some  extent 
among  the  denominations  themselves,  where  sectarian  feeling  is  strong.  In  one 
way  this  watchfulness  has  a  beneficial  effect — it  safeguards  the  teaching  of  pure 


I08  THE  Pr.ACE  OF  RELIGION  IN  EDUCATION 

religionjj  All  are  agreed  that  whatever  religious  truth  is  taught  in  the  public 
schoolroom  must  be  presented  absolutely  free  from  a  sectarian  bias.  It  is  not 
the  place  for  suggesting  doctrines  of  any  nature  whatever,  but  only  for  -those 
fundamentals  upon  which  all  are  agreed  and  which  every  parent,  whether  he  is 
an  atheist  or  the  most  devout  of  Christians,  would*  desire  his  child  to  know  and 
practice.  Moreover  those  who  consider  cooperation  between  the  churches  and 
the  school  to  be  impracticable  or  dangerous  will  find,  if  they  look  into  the  experi- 
ments that  are  now  being  worked  out,  as  in  Gary,  Indiana,  and  Australia,  and 
North  Dakota,  that,  without  considering  the  desirability  of  one  system  or  another, 
at  least  they  prove  that  the  thing  can  be  done,  and  so  far  as  present  evidence 
goes  to  show,  with,  success  and  general  satisfaction. 

But  one  of  the  best  signs  of  the  times  is  that  sectarian  antagonism  is  losing 
ground.  In  many  towns,  all  denominations  unite  in  services  and  their  charitable 
organizations  federate  for  mutual  help.  Realizing  the  waste  of  power  and  equip- 
ment in  small  towns  when  several  denominations  are  struggling  to  support  sepa- 
rate establishments,  the  union  church  has  grown  popular,  and  in  some  states 
joint  committees  of  the  denominations  supervise  the  system  to  see  that  the  ar- 
rangement is  installed  where  it  would  be  profitable  to  the  various  interests.  Thirty 
denominations  are  combined  in  harmonious  effort  for  the  evangelization  of  the 
heathen  world.  If  one  cause  can  fuse  efforts  to  such  an  extent,  why  not  another? 
The  hopefulness  of  the  outlook  is  vividly  stated  in  the  following  quotation: 

It  is  now  recognized  that  our  religious  life  and  practice  are  being  modified  by  the 
progressive  acts  of  civilization.  There  is  a  community  of  thought,  all  the  corners  of  the 
earth  are  becoming  cosmopolitan,  and  the  best  ideas  of  humanity  are  rapidly  becoming 
a  universal  possession;  science  is  becoming  the  spiritual  inheritance  of  the  whole  race. 
It  is  but  natural  that  all  this  should  find  expression  in  a  more  truly  catholic  religion. 
*  *  *  Religion,  like  all  other  sciences,  rests  upon  universal  principles.  Like  mathe- 
matics and  physics,  it  has  in  it  universal  truths  which  are  true  to  all  alike.  And  it  is 
evident  that  only  such  universal  truths  of  religion  can  properly  be  included  in  our  systems  of 
public  education.  Hence,  in  order  to  introduce  religious  teaching  into  the  public  schools, 
religion  must  be  viewed,  not  as  fixed  tradition  nor  as  narrow  sectarian  doctrines,  but  as  uni- 
versal, scientific,  and  philosophic  truths.  *  *  *  There  is  a  disposition  now  as  never  before  to 
magnify  the  essentials  of  religion  only,  the  common  or  universal  principles,  and  to  leave 
the  non-essentials,  or  at  least  the  debatable  tenets  to  individual  preference.  Religious 
union  and  federation  have  become  a  practical  realization. 

When  the  spirit  of  the  Master  is  thus  recognized  and  distinctions  put  aside, 
differences  of  understanding  become  of  minor  importance.  Because  scientists 
disagree  as  to  the  truth  of  the  nebular  hypothesis  shall  we  refuse  to  teach  geology? 
Do  we  w^ithdraw  our  children  from  the  history  classes  because  the  politics  of  the 
teacher  differ  from  our  own?  Suppose  all  subjects  involving  difference  of  re- 
ligious opinion  were  to  be  excluded  f rom  ,the  curriculums;  what  would  be  the 
effect?  Astronomy,  geology,  and  biology  would  have  to  go,  since  some  worthy 
Christians  hold  their  present  teachings  incompatible  with  Genesis.  Psychology 
would  be  thrown  out  to  please  Calvinists,  and  physiology  and  anatomy  to  satisfy 
Christian  Scientists.  History  would  rouse  a  discussion  of  the  claims  of  the  Pa- 
pacy, and  almost  the  whole  of  English  and  American  literature  would  have  to  be 
printed  in  carefully  expurgated  texts,  for  fear  of  some  tender  susceptibilities.  If 
one  answers  that  publishers  and  teachers  have  judgment  to  be  trusted  with  these 
matters,  logic  and  fairness  compel  us  to  admit  that  the  same  good  sense  can  be 
[relied  on  in  religious  teaching.  May  we  not  hope  that  the  time  will  come  when. 
Instead  of  rivalry  and  antagonism,  the  sects — each  with  its  own  individuality, 
like  brothers  in  the  family — will  unite  harmoniously  in  the  cause  of  education, 


THE  PLACE  OF  RELIGION  IN  EDUCATION  109 

establishing  thereby  a  bond  of  sympathy  and  understanding  that  will  go  far  to  / 
dispel  race  and  class  prejudices  in  our  land. 

Another  class  of  objectors  doubt  the  ability  of  the  school  to  succeed  in  so  im- 
portant a  matter.  They  fear  that  the  instruction  will  degenerate  into  mere 
formalism  as  in  so  many  part  of  Europe.  These  people  forget  that  there  it  is  under 
double  restriction — of  a  church  controlled  by «  the  state;  while  here  the  whole 
spirit  of  teaching  is  freer  and  more  emotional.  Our  schools,  like  our  politics,  are 
democratic.  They  are  attended  by  children  of  all  classes,  sects,  and  races.  They 
favor  none,  either  group  or  individual,  except,  perhaps,  that  the  weakest  gets  the 
most  care.  The  poor  boy  is  as  likely  to  be  the  hero  of  the  playground  as  the  rich 
one,  and  the  son  of  an  alien  may  very  probably  stand  at  the  head  of  his  class.  It 
is  just  because  the  school  is  the  community  itself  in  miniature  that  it  is  the  fittest 
place  to  teach  religion.  The  churches,  by  the  very  fact  of  their  organization,  have 
bounds  that  are  mutually  exclusive.  Religion  has  no  bounds,  no  exclusions,  of 
class  or  race  or  age.  It  lays  down  the  law  of  service,  of  equality,  of  brotherly 
love,  the  laws  of  essential  democracy.  Where  can  these  ideals  better  be  brought 
home  to  the  young  people  than  in  the  school,  the  most  democratic  of  our  institu- 
tions? The  teachings  of  Christ,  whether  he  is  regarded  as  God  or  as  man,  un- 
derlie all  our  social,  relationships,  and  society  cannot  afford  to  omit  them  in  the 
education  of  its  future  leaders. 

There  are  always  some,  when  a  new  work  is  proposed  for  the  schools,  who 
insist  that  the  course  is  too  crowded  to  ask  anything  more.     That  is  a  matter 
to  be  decided  on  the  basis  of  relative  importance,  is  it  not?     Do  such  persons 
really  wish  to  go  on  record  as  saying  that  it  is  more  important  that  a  child  should 
learn  to  be  a  good  speller  and  a  fine  grammarian  than  an  upright  man  or  a  law- 
abiding,  useful  citizen?     For  that  is  very  much  what  it  amounts  to  in  a  good 
many  cases,  according  to  the  testimony  that  has  already  been  quoted.    ,The  final 
^     te^£t^_the_SiChool,  after  all,  is  not  what  it  has  informed  the  child  about,  but  whajt  , 
)  "Tflias  iifade  of  him;  and  that  teaching  is  important  which  will  make  the  kind  of 
)    "nien  and  women  that  America  needs  today. 

The  complaint  has  been  made  that  where  Bible  reading  is  allowed,  it  tends 
to  become  perfunctory  and  lifeless,  and  encourages  disrespect  and  distaste  for  the 
book.  But  that  is  quite  what  one  might  expect  when  the  teacher  is  allowed  only 
to  read  the  text,  unless  the  passages  are  chosen,  perhaps,  from  the  narratives 
Would  not  the  same  objection  apply  to  almost  any  other  book?  It  shows  that 
what  i3  needed  is  not  merely  reading  the  words,  but  teaching  it — not  preaching, 
cither,  but  teaching. 

That,  of  course,  raises  the  problem  of  suitable  teachers.  In  the  first  place, 
different  methods  will  be  adopted  in  different  places,  the  regular  teacher  being 
entrusted  with  it,  where  that  plan  seems  best,  special  teachers  appointed  in  others, 
and  other  ideas  applied.  The  school  boards  and  the  teachers  A\ill  have  to  be 
jiiven  time  to  get  the  work  adjusted.  Eyeryone  understands  that  teachers  fit 
themselves  to  teach  the  subjects  that  the  course  of  study  demands.  When  agri- 
culture is  intrcducedr  text-books  and  normal  courses  spring  up,  and  in  no  time 
at  all  teachers  are  equipped  for  the  new  branch.  It  will  be  the  same  if  personal 
hygiene  is  called  for,  cr  morals,  or  any  other  topic.  There  never  has  been  a  time 
Vy-hen  the  American  teaching  body  failed  to  meet  a  demand  made  upon  it.  Nor 
would  we  so  discredit  the  character  of  that  body  as  to  believe  that  they  would 
fail  to  respond  to  its  high  appeal.  "Christian  ethics  rests  upon  reason  and  ex- 
pcrionce  ai  solidly. as  any  teaching  of  hygiene,  cr  medicine,  or  any  other  science 
or  art  having  to  do  with  physical  or  social  health."     With   the  normal   schools 


■\ 


no  THE  PLACE  OF  RELIGION  IN  EDUCATION 

doing  their  share  to  prepare  teachers,  with  well-planned  courses  calling  for  school 
credit  like  any  other,  there  need  be  no  fear  of  untrained  teachers  or  of  perfunc- 
tory attention. 

We  have  next  to  consider  a  group  of  objections  regarding  the  relation  of  the 
school  to  the  state.  '*We  do  not  pay  taxes  to  have  religion  taught  to  the  pupils.'* 
If  this  read  "to  have  sectarian  doctrine  taught,"  general  sentiment  would  agree. 
It  is'  one  of  the  chief  arguments  for  refusing  support  from  public  funds  for  de- 
nominational schools,  that  society  should  not  be  asked  to  pay  for  the  teaching  of 
tenets  that  it  does  not  as  a  whole  believe.  But  there  is  no  intention  of  putting 
into  the  school  anything  of  doctrinal  nature.  On  the  other  hand,  no  one  refuses 
to  admit  that  the  state  has  the  right  and  the  duty,  as  a  straight  business  proposi- 
tion of  self-preservation,  to  educate  for  the  best  citizenship;  and  even  free-think- 
ers praise  the  Bible  as  the  great  treasury  of  morality  and  ennobling  ideals.  The 
federal  courts  have  decided  that  the  state  may  under  its  police  power  undertake 
whatever  is  "essential  to  the  public  safety,  health,  and  morals,"  and  may  exercise 
its  power  of  taxation  to  this  end. 

"But  what  of  our  boasted  religious  freedom  with  religion  in  the  regular 
course  of  study?"  In  the  first  place,  if  religion  were  to  be  a  compulsory  subject, 
that  would  no  more  interfere  with  freedom  than  does  compulsory  education  itself. 
Nobody  today  protests  against  having  his  child  educated  at  state  expense  on  the 
ground  that  it  interferes  with  his  freedom  of  choice.  And  while  no  doubt  the 
ideal  and  the  safe  method  is  that  every  child  should  be  taught  morality,  some  of 
the  recent  plans  of  religious  instruction  provide  for  excusing  the  child  if  his  par- 
ents object.  This  is  one  of  the  provisions  of  the  Australian  plan,  but  their  reports 
state  that  almost  nobody  avails  himself  of  the  permission. 

The  counter  question  may  well  be  asked:  "Are  we  having  religious  freedom 
when  our  children  are  not  allowed  lessons  in  moral  and  spiritual  truth?'  The 
schools,  like  other  institutions  in  a  democratic  state,  are  based  on  what  the  ma- 
jority think  best  for  their  children. 

When  a  belief  which,  if  true,  is  of  the  utmost  importance  to  human  welfare,  is  com- 
monly held,  silence  on  it  amounts  to  the  same  thing  as  definite  influence  against  that 
belief.  *  *  *  Silence  in  the  formative  years  of  the  school  life  upon  the  great  spiritual 
and  moral  facts  of  our  being  is  in  its  practical  effects  upon  the  pupils  little  different 
from    definite   teaching   against   religion,    and    against    ethical    standards    of    life. 

"But  what  of  the  guarantee  of  religious  liberty  in  our  national  Constitu- 
tion?" Says  Bishop  Spalding  of  the  First  Amendment,  used  so  often  as  an  argu- 
ment against  religion  in  the  school.  "This  Amendment  was  not  made  for  t'ac 
destruction  of  religion,  but  for  the  protection  of  religion,  by  men  who  believed  in 
religion.  What  true  American  would  not  resent  as  an  insult  the  imputation  that 
this  is  a  godless  nation!"  It  is  to  be  noted  further  that  the  Amendment  declares 
against  any  "restriction  in  the  free  exercise  thereof."  If  the  government  not  only 
does  not  forbid  but  actually  encourages  religious  exercises  in  sessions  of  Con- 
gress, in  the  navy  and  the  army,  how  can  it  be  unconstitutional  to  recognize  di- 
vine authority  in  the  nation's  schools? 

The  public  school  system  has  largely  grown  up  since  the  Constitution  was 
framed,  and  no  mention  of  it  appears  in  that  document.  The  Ordinance  of  1787. 
enacted  while  the  Constitution  was  being  ratified  by  the  states,  does  insist  on 
the  necessity  of  associating  religion  and  education  for  the  good  of  the  state:  and 
the  opinion  has  been  ventured  that  if  the  citizens  of  the  states  erected  out  of  that 
territory  chose  to  invoke  the  Ordinance  for  compulsory  religious  teaching,  the 
United   States  Supreme  Court  would  be  bound  to  uphold  their  claim,  since  no 


THE  PLACE  OF  RELIGION  IN  EDUCATION  1 1 1 

state  constitution  could  stand  against  it.  As  matters  rest  at  present,  the  regula- 
tion of  the  situation  has  fallen  largely  into  the  hands  of  the  states,  and  the  de- 
cisions of  the  state  courts  have  varied  so  widely  as  to  indicate  that  they  were 
guided  chiefly  by  the  pressure  of  local  opinion  rather  than  by  any  authoritative 
interpretation  of  the  Federal  Constitution.  But  in  forbidding  interference  with 
the  free  exercise  of  religion,  the  influence  of  that  instrument  may  be  considered 
virtually  in  favor  of  it. 

Many  of  the  state  constitutions,  for  instance  that  of  New  York,  specifically 
recognize  the  divine  sanction  by  expressions  of  gratitude  or  of  prayer  to  God. 
The  decisions  of  courts  have  been  in  the  main  friendly.  That  of  the  Kentucky 
State  Court  of  Appeals  is  often  quoted.  Afl[irming  a  judgment  of  the  circuit 
court,  it  took  the  occasion  to  declare  that  "the  Bible  is  not  a  sectarian  book;  that 
the  reading  of  it  in  the  common  schools,  without  note  or  comment  by  the  teacher,  | 
is  not  sectarian  instruction ;  that  the  use  of  the  Bible  does  not  make  the  school- 
house  a  house  of  worship;  and  that  any  particular  edition  of  the  Bible  cannot 
be  said  to  be  sectarian  because  it  has  been  adopted  by  any  church." 

The  attitude  of  the  states  toward  the  use  of  the  Bible  in  the  schools  can  be 
seen  from  the  following  table  from  Wilbur  F.  Craft's  "Bible  in  Schools  Plans." 

1  Bible  officially   banished 

IJy  state   supreme  court — 111. 

By  attorney-general — Cal.,  Minn.,  Mo.,  Wash. 

By  state    superintendent    of    instruction — Ariz.,    Mont.,    N.    Y. 

2  Sectarian  use  prohibited — Neb. 

3  Extracts   only    to   be   read — Wis. 

4  Opposed  by   custom    (no   law) — Nev.,   Wyo.,   New   Mex. 

5  Bible  read  (no  law)— Conn.,  Del.,  Fla.,  I^a.,  Md.,  N.  H.,  Ohio,  Tenn.,  Vt. 

6  Favored    by    state    superintendent    (no    law) — Ark.,    Idaho,    N.  C,    R.    I.,    Utah,    Va. 

7  Bible  reading  without  comment  (supreme  court) — Ky.,  Me.,  Mich.,  Neb.,   Ohio,   Ore., 

Tex.,    W.    Va.,    Wis. 

8  Specific   permission   by    statute — Ala.,    Ga.,    Ind.,    Iowa,    Kan.,    Okla.,    Miss.,    N.   J. 

9  Unsectarian   use — S.    Dak. 

ID  Bible   study   credits    given    (no   law) — Colo. 

11  School  boards  give  credit  and  permit  reading  without  sectarian  credit — Ind.,  N.  Dak. 

12  States  requiring   Bible — Mass.,   Penn. 

13  Bible  reading  and  obedience  to   God  to  be  taught — Washington,    D.   C. 

14  Religious  exercises  forbidden — Ariz. 

In  addition  it  should  be  said  that  in  many  cities  regulating  their  own  schools 
under  special  charters  the  Bible  is  read.  The  most  noticeable  is  New  York  city, 
in  a  state  where  the  laws  and  the  rulings  of  the  state  superintendents  have  prac- 
tically driven  it  out  of  the  surrounding  towns.  Yet  in  New  York,  "the  largest 
catholic  city  in  the  world,  and  the  largest  Jewish  city  in  the  world,"  Bible  read- 
ing is  required  in  all  public  schools  from  primary  grades  to  college  under  the  new 
charter.  There  is  practically  no  opposition,  officials  of  all  churches  cooperating 
to  help  in  the  success  of  the  work.  It  has  been  estimated  that  in  over  84% 
of  towns  of  over  4000  inhabitants  Bible  reading  prevails  in  some  form,  and 
that  probably,  taking  city  and  rural  schools  together,  it  appears  in  four-fifths 
of  the  whole  number — certainly  a  goodly  foundation  upon  which  might  be  built 
the  structure  of  genuine  religious  education.  Another  noteworthy  point  is  that 
a  large  number  of  colleges  and  universities,  both  endowed  and  state,  have  from 
time  to  time  accepted  substantial  grants  and  donations  on  the  terms  of  providing 
courses  of  religious  study.  According  to  the  most  recent  figures,  51  out  of  58  state 
universities  offer  courses  in  biblical  instruction,  and  34  colleges,  11  having  prac- 
tice schools.  At  seven  institutions,  including  the  University  of  Chicago,  students 
may  select  religion  as  their  major  subject.      One  interesting  fact  is  that  four 


1 1 2  THE  PLACE  OP  RELIGION  IN  EDUCATION 

years  ago,  when  the  subject  was  investigated,  21%  of  the  students  enrolled 
were  non-professors  of  religion.  More  attention  is  being  paid  to  courses  for 
the  purpose  of  training  expert  workers  to  enter  the  various  fields  of  Christian 
activity.  Sunday-school  teachers,  it  is  recognized,  must  be  well  prepared  if  their 
work  is  to  be  accepted  for  credit  in  the  public  schools.  Boston  University  has 
been  given  an  endowment  of  a  million  dollars  for  a  department  to  be  called 
Religious  Psychology  and  Pedagogy,  the  object  of  which  is  to  train  instructors 
for  schools  and  colleges,  and  speakers  who  can  be  sent  out  to  public  meetings 
and  conventions.      All  these  are  hopeful  signs  of  what  the  future  may  bring. 

How  to  Introduce 

On  the  discussions  so  far  there  has  been  substantial  agreement:  that  human 
nature  being  inherently  religious,  the  state  owes  the  child  an  education  on 
the  moral  side  as  well  as  any  other;  that  the  state  owes  it  to  itself  to  see  that 
all  citizens'are  trained  in  the  principles  of  religion  as  a  matter  of  self-preservation; 
that  from  the  incapacity  of  the  home  and  the  church  and  from  the  conditions  in 
the  public  school,  the  school  is  the  place  where  this  instruction  can  best  be 
given.  When  it  comes  to  the  matter  of  putting  these  ideas  into  operation,  how- 
ever, we  find  considerable  difference  of  opinion  and  a  great  variety  of  sug- 
gestions, which  it  is  the  purpose  of  this  section  of  the  paper  to  present.  Some 
have  been  already  put  into  practice,  some  are  untried  propositions;  but  in  the 
present  indeterminate  state  of  the  question,  all  are  of  value  as  perhaps  helping 
toward  the  final  solution. 

In  opening  the  subject,  certain  "pre-requisites"  will  be  agreed  to  no  doubt 
without  dissent: 

Whatever   course    is    adopted,    we   shall   find    that : 

I.  The  plan  must  follow  and  be  governed  by  our  form  of  government  under  which 
the  people  decide  what  they  will  accept  and  what  they  will  not.  x\nything  wliich  suggests 
a  violent  departure  from  the  political  habits  of  the  people,  however  good  the  plan,  will  be 
unwise — the  people  must  be  willing  and  reaiiy  to  settle  the  question,  else  nothing  can  be  done. 
-  2.  The  plan  must  move  along  lines  of  least  resistance.  Force,  applied  thru  govern- 
ment agencies,  will  not  help  matters  very  much,  except  as  it  expresses  the  will  of  the 
absolute  majority. 

3.  Whatever  plan  is  adopted  must  be  rational  and,  above  all,  practicable.  And 
it  must  not  for  a  moment  be  forgotten  that  the  plan  which  covers  the  subject  most 
thoroly  and  in  the  best  manner  is  not  the  one  most  likely  to  be  accepted ;  for,  as 
already  indicated,  if  this  were  true,  a  simple  and  easy  plan  of  religious  education  would 
have  long  ago  been  accepted. 

4.  There  must  be  mutual  concessions  on  the  part  of  each  religious  sect ;  and  further 
antagonism  must  not  be  created  by  suggestions  from  either  creed  that  one  or  the 
others  are  bigoted  and  intolerant,  and  that  great  sacrifices  of  principle  are  being  made 
by  some  to  accommodate  the  selfishness  and  narrowness  of  the  others.  These  questions 
are  to  be  kept  entirely  out  of  all  discussions  of  the  subject.  On  the  other  hand,  the 
attitude  of  each  must  be  that  of  respect  and  reverence  for  that  which  each  holds  as  fundamental. 

As  to  the  first  point  above,  *in  our  democratic  form  of  government  it  is 
public  opinion  that  determines  action — that  makes  laws  and  can  equally  well 
unmake  them  when  they  no  longer  accord  with  the  progress  of  ideas.  That  there 
are  laws  against  religious  education  in  some  sections  of  the  country  is  no 
prohibitive  condition.  It  merely  shows  one  direction  in  which  a  change  of  senti- 
ment must  move. 

Since  the  problem  is  a  nation-wide  one,  a  nation-wide  campaign  must  be 
organized   utilizing  all   agencies  that  can   be  enlisted  in  the  cause  of  education. 


THE  PLACE  OF  RELIGION  IN  EDUCATION 


113 


The  nation's  official  representative  is  the  United  States  Commissioner  of  Educa- 
tion.    In  a  report  from  his  office  the  following  appears: 

It  cannot  be  too  strongly  stated:  (i)  that  public  education  in  the  United  States  is  not  a 
national  system  but  a  group  of  systems,  so  far  as  the  word  sygtem  is  fitly  used;  (2)  that 
each  state  has  its  own , peculiarities  of  social  life,  constitutional  organization,  legal  enact- 
ment, and  local  administration;  (3)  that  in  the  ultimate  decision  of  the  conduct  of  a 
public  school  the  wishes  of  the  people  of  the  local  unit  of  territory  which  maintains  it 
wiil  determine  what  shall  be  allowed  or  forbidden,  especially  as  a  complainant  strange 
to  the  spot  would  have  small  interest  and  less  power  to  interfere,  even  if  something  not 
rigidly  legal  were  introduced  into  the  exercises  by  common  consent.  One  community 
wiil  have  no  dealings  with  the  sects,  another  will  welcome  their  aid  in  public  education. 
Especially  when  a  whole  district,  town,  or  county  is  populated  by  people  of  kindred  opin- 
ions, their  school  will  take  on  such  form  of  religious  or  social  opinion  as  suits  the  tax- 
payers, with  no  closely  drawn  line  betweeff  legal  and  desirable.  So  it  occurs  that  even 
in  states  where  it  is  of  doubtful  legality,  there  are  districts  with  sectarian  exercises, 
and  there  are  many  others  where  open  contracts  are  made  with  religious  persons  or  bodies  for 
their  work  in  education. 
.    * 

In  this  quotation  the  Commissioner  points  out  another  qualification  that 
must  be  held  in  mind  in  attempting  to  recommend  any  general  scheme — that 
it  must  be  broad  in  its  terms  ahd  elastic  in  application — and  no  one  can  fail  to 
admit  the  wisdom  of  the  advice. 

One  of  the  primary  elements  of  the  problem,  as  in  every  campaign,  is  to 
find  the  "manager,"  the  officer  or  the  organization  that  will  have  the  qualifica- 
tions for  leading  in  the  task — will  possess  the  necessary  knowledge  of  present 
conditions,  eventual  aims,  and  the  possible  routes  between  the  two;  will  hold 
the  confidence  of  the  public  for  tact,  impartiality,  judgment,  and  influence.  The 
National  Education  Association  has  been  most  frequently  suggested  as  the 
agency  to  undertake  the  responsibility,  since  it  rnore  than  any  other  body  pos- 
sesses these  requisites.  A  host  of  other  organizations  can  be  called  in  to  assist; 
educational  boards  of  religious  bodies,  the  Religious  Educational  Association,  the 
National  Sunday  School  Association;  the  Inter-Church  Federation  Councils;  state 
organizations  for  educational  purposes;  administrative  bodies  of  college  and 
normal  presidents;  state,  county,  and  city  superintendents;  in  a  word  the  whole 
series  of  organized  systems  which  are  the  separate  wheels  of  our  educational 
and  religious  machinery. 

The  first  step  proposed  is  the  formation  of  a  commission  on  religious  educa- 
tion that  shall  represent  these  various  elements,  to  formulate  the  desired  aims 
and  methods  and  conduct  a  general  propaganda.  Thru  the  allied  bodies  behind 
it  it  can  investigate  the  field  and  lay  out  a  course  of  action;  which  must  include 
the  process  of  converting  public  opinion,  the  general  methods  of  initiating  the 
work  in  and  suiting  it  to  the  varied  localities,  and  lastly,  as  far  as  possible,  out- 
lining a  course  of  study  adaptable  to  special  conditions.  Its  reports  back  to 
the  National  Education  Association  and  to  the  cooperating  societies  should  bear 
comparison  to  those  of  the  Committee  of  Ten,  or  Twelve,  or  Fifteen  in  other  fields. 

While  the  work  of  a  national  commission  must  be  general  in  its  scope,  each 
state  can  undertake  a  more  direct  campaign  thru  its  own  oflficials  and  organ- 
izations. Its  great  duty  is  to  educate  the  public  to  the  urgency  of  the  need.  To 
this  end  speakers  of  influence  should  present  the  subject  at  educational  and 
religious  conventions  and  institutes,  before  ministerial  alliances,  state  and  local 
school  boards.  The  two  great  agencies  of  discussion  today  are  the  press  and 
the  club,  and  both  may  aid  most  effectively.  Periodicals  and  newspapers  of  all 
kinds  should  be  pressed  into  use— technical  educational  journals,  religious  and 
literary   magazines,    reviews;    local   weeklies   and    dailies   for   information   as   lo 


1 14  THE  PLACE  OF  RELIGION  IN  EDUCATION 

plans  that  have  been  tried  with  success,  and  quotations  from  sociologists  and 
criminologists  showing  the  danger  of  present-day  neglect  of  religion.  The  club 
is  the  ever-ready  instrument  of  all  good  causes,  and  should  be  utilized  to  the 
full  along  the  same  lines — women's  clubs,  local  and  federated — social  service — 
church  brotherhoods  —  parent-teachers  —  child-study  —  humane  societies  —  both 
Christian  Associations — civic  associations — the  granges — patriotic  societies — any 
organization  that  works  for  the  good  of  the  community  and  the  welfare  of  one's 
fellow-men.  Is  there  any  locality  where  some  society  can  not  be  found  with 
the  spirit  to  undertake  work  for  God  and  country?  The  churches  should  be 
brought  into  line,  thru  their  conferences  or  synods,  or  whatever  the  organized 
title  may  be.  All  this  propagandism  must  be  conducted,  we  repeat,  in  the 
most  careful  and  conciliating  way.  It  must  be  made  clear  that  the  teaching  is 
to  be  absolutely  non-sectarian,  and  proved  by  the  approving  testimony  of  prom- 
inent men  of  all  faiths  where  such  plans  have  been  operated,  that  it  can  be  so. 
Opponents  must  be  led  to  see  that  religion  serves  to  develop  strong  personal 
character  and  good  citizenship,  and  is  as  legitimate  in  the  school  as  any  other 
branch;  and  that  as  the  study  of  civics  does  not  make  partisan  politicians,  so 
that  of  pure  religion  does  not  cause  sectarianism. 

The  legislatures  have  so  much  to  do  with  the  control  of  the  school  in  the 
states  that  their  support  is  of  the  greatest  importance.  To  secure  the  necessary 
favorable  legislation  must  be  one  of  the  prime  aims  of  the  agitation.  As  it 
stands  today,  most  of  the  laws  are  negative.  As  fast  as  possible  these  should 
give  way  to  positive  ones,  advancing  step  by  step,  if  necessary,  from  mere  per- 
mission to  read  the  Bible  where  desired,  until,  where  public  sentiment  is  suffi- 
ciently developed,  the  ideal  is  reached  of  compulsory  religious  instruction  in 
every  school,  public  and  private.  For  if  religious  teaching  eventually,  as  part 
of  the  complete  education  of  the  child — the  whole  child — is  realized  to  be  the 
responsibility  and  the  function  of  government,  the  state  must  maintain  that  it 
may  not  shift  its  duties  in  that  or  any  branch  to  other  hands — parent,  church,  or 
private  school — without  reserving  the  rights  to  know  that  the  standard  of  attain- 
ment shall  be  kept  as  high  as  in  the  state's  own  schools.  That  lies  a  long  way 
ahead,  it  may  be  said,  but  Sit  least  it  is  the  logical  goal;  whether  the  practicable 
one  or  not  opinions  may  differ.  For  a  beginning,  however,  the  suggestion  has 
been  offered  that  the  provisions  of  Massachusetts  and  Pennsylvania  be  set  as 
the  minimum:  that  the  reading  of  the  Bible.be  required  in  all  public  schools. 

It  is  also  proposed  that  state  commissions  of  religious  education  be  selected, 
perhaps  by  the  governor  with  the  approval  of  the  legislature,  to  act  as  an 
adjunct  to  the  state  Board  of  Education;  that  they  be  composed  of  clergy  and 
laymen,  representatives  of  different  denominations  and  of  no  denomination,  and 
act  under  authority  of  the  state  superintendent  of  public  instruction.  This 
commission  should  recommend  to  the  legislature  a  system  of  religious  teaching 
and  see  that  work  is  introduced  thruout  the  state  of  as  high  a  character  as  the 
laws  will  permit.  It  could  serve  as  a  means  for  promoting  harmonious  co- 
operation of  the  schools  and  the  churches.  It  should  publish  informational  liter- 
ature as  to  the  nature  and  the  desirability  of  the  courses  and  the  texts  which 
it  recommends,  and  it  might,  it  has  been  suggested,  quite  appropriately  prepare 
an  outline  pamphlet  for  parents  by  means  of  which  they  could  follow  the  work 
that  their  children  are  doing  in  the  schoolroom.  Probably  enough,  it  would  not 
only  keep  them  in  touch  with  their  children's  lessons  but  might  teach  them 
considerable  about  the  Bible  and  Christian  truth  that  would  be  new  and  not 
unprofitable  to  them. 


THE  PLACE  OF  RELIGION  IN  EDUCATION  115 

The  Plans 

Owing  to  the  diversity  of  conditions  in  the  various  states  and  localities,  the 
determination  of  a  plan  or  system  for  carrying  on  the  work  in  the  schools  vrtll 
proibably  fall  to  state  or  local  authorities,  rather  than  to  a  national  body.  The 
latter  could,  however,  aid  the  local  workers  greatly  if  it  wt)uld  undertake  to 
publish  information  as  to  the  methods  now  in  use  or  under  consideration,  with 
a  discussion  as  to  what  is  favorable  or  unfavorable  to  their  success,  and  what 
features  fit  them  for  special  application  in  different  situations.  The  plans  pro- 
posed stand  at  all  angles  to  each  other,  and  at  present  no  one  is  prepared  to 
say  which  is  best,  absolutely,  or  relatively  to  the  circumstances  into  which  they 
are  to  fit.  That  is  the  work  that  lies  before  the  future  committee  to  which  it 
is  hoped  the  problem  may  be  referred.  It  is  not  the  province  of  this  paper  to 
favor  one  or  another  in  the  least  particular.  The  object  is  to  state  the  various 
propositions  that  have  been  presented,  with  such  arguments  as  have  been  offered 
by  the  several  contributors  for  or  against  any  of  them,  so  as  to  accumulate  evi- 
dence that  will  be  available  for  future  use. 

One  line  of  distinction  is  as  to  who  shall  do  the  teaching.  Shall  the  church 
or  the  school  be  directly  responsible?  If  the  church,  who  shall  the  instructors 
be?  When  and  where  shall  the  work  be  given?  Who  will  pay  the  expense? 
and  what  provision  will  be  made  as  to  the  nature  and  standard  of  the  work  in 
order  that  it  may  be  kept  uniform  with  the  rest  of  the  school  course?  If  the 
school,  the  question  comes  again,  who  shall  the  teachers  be?  These  questions 
indicate  some  of  the  features  in  which  the  plans  differ,  one  based  on  one 
method  and  another  on  another. 

So  much  has  been  said  in  the  previous  pages  about'  putting  religious  train- 
ing entirely  in  the  care  of  the  public  school  that  the  general  argument  offered 
in  favor  of  letting  the  church  provide  the  teaching  deserves  attention  in  its 
turn,  especially  as  it  appears  in  so  many  plans.  Four  points  have  been  proposed: 
(1)  Cooperation  is  not  federation,  nor  union,  nor  subjection  of  one  to  the  other. 
Church  and  state  are  in  America  fortunately  separate,  but  their  interests  lie  close 
together  and  they  should  and  can  work  harmoniously  to  a  common  end,  such  as 
the  teaching  of  youth.  (2)  "Non-institutional  religion  is  not  sufficient  as  a  con- 
quering and  educational  force."  As  a  community  may  prize  intellectuality  yet 
in  order  to  instill  it  into  its  children  must  organize  a  school,  so  moral  education 
must,  be  institutionalized  in  order  to  have  its  full  power,  (3)  The  church  has 
for  its  function  the  work  of  making  religion  tangible,  effective,  and  reproductive. 
The  home  does  the  same  to  some  extent  but  it  is  the  church's  special  province. 
(4)  If  religious  institutions  are  to  be  introduced  into  public  education  in  a  way 
to  command  respect  and  have  the  weight  of  authority,  it  must  be  done  thru 
the  church. 

In  case  church  instructors  give  the  work  in  connection  with  the  school, 
opinions  differ  as  to  whether  they  should  be  provided  by  the  churches  at  their 
own  expense  or  should  be  paid  from  school  funds  like  any  other  teacher? 
Payment  by  the  state  is  defended  on  the  ground  that  necessities  of  all  sorts 
are  bought  by  school  boards  from  whatever  source  they  are  obtainable,  whether 
it  be  building  materials,  heat  and  light,  or  a  supervisor  of  drawing:  why  should 
not  the  teaching  of  religion  be  paid  on  the  same  basis?  The  natural  method  is  to 
find  for  what  it  needs  the  best  in  the  market  and  pay  for  it  accordingly,  and  in 
this  case  the  church  might  be  supposed  to  offer  the  best.  On  the  other  hand, 
say  some  representatives  of  the  church,  the  promulgation  of  religious  truth  is 
one  of  the  fundamental  duties  of  the   church,   one   which   religious   foundations 


Il6  THE  PLACE  OF  RELIGION  IN  EDUCATION 

exist  to  undertake.  The  churches,  like  the  schools,  are  supported  by  the  people, 
tho  by  voluntary  offering  instead  of  taxation.  This  being  the  case,  the  church 
can  well  afford  to  supply  the  machinery  for  training -the  youth  in  moral  devel- 
opment, which  is  recognized  as  its  natural  province. 

The  extreme  case  of  the  church's  providing  religious  instruction  paid  with 
public  money  would  be  in  a  state  subsidized  denominational  school,  regarding 
which  policy  so  much  argument  has  occurred  for  years  past.  As  no  suggestion 
to  that  end  has  appeared  among  the  contributors  it  may  be  assumed  that  it  is 
considered  inadvisable.  The  opinion  seems  to  be  that  whatever  assistance  such 
schools  might  receive  fropi  the  state,,  even  when  they  accept  the  correlative 
condition  of  state  -supervision,  it  should  apply  only  to  secular  studies;  and  that 
the  ultimate  teaching  should  be  reserved  entirely  in  the  hands  of  the  school  itself, 
or  of  the  denomination.  That  would  be  more  properly  termed  private  teaching 
of  religion  in  public-controlled  schools,  and  as  such  its  consideration  does  not 
fall  within  the  scope  of  this  paper. 

On  the  ground  that  the  church  is  at  present  better  prepared  than  the  secular 
school  can  possibly  be  to  provide  literature  and  trained  teachers  and  to  com- 
mand the  regard  of  the  children  thru  established  habit,  a  proposal  has  been 
offered,  somewhat  as  a  temporary  expedient  until  the  public  schools  do  find 
themselves  equipped  to  undertake  the  work  successfully,  that  the  states  pay  the 
church  organizations  for  conducting  classes  one  day  in  the  week.  This  would 
probably  be  on  Sunday,  and  the  church  would  guarantee,  subject  to  inspection 
from  the .  school  superintendent,  an  hour's  work  of  undenominational  character 
along  lines  agreed  on  by  the  various  churches  and  the  secular  boards.  Records 
would  be  kept  and  reports  sent  to  each  child's  day-school  teacher.  If  the  church 
desired  to  give  sectarian  instruction  it  could  do  so  outside  the  hour  guaranteed 
to  the  public  authorities.  The  payment  of  a  fixed  sum  per  pupil  from  the 
public  school  fund  would  provide  thoroly  competent  teachers,  and  the  normal 
course  which  ought  to  be  included  would  prepare  those  who  might  later  take 
up  the  work  in  the  school  themselves,  if  it  became  desirable  to  transfer  it.  The 
burden  of  heavy  expense  on  the  church  would  thus  be  lightened  and  a  helpful 
spirit  established  between  the  two  institutions  most  concerned  in  the  welfare  of 
our  youth.  The  author  of  this  plan  admits  that  it  has  weak  points,  particularly 
that  one  hour  a  week  is  distinctly  inadequate,  but  offers  it  as  an  emergency 
measure. 

Several  plans  are  already  in  successful  operation  in  different  parts  of  this, 
country  and  others,  which  show  what  experiments  are  being  tried.  To  mention 
some  of  the  best  known,  those  of  North  Dakota  and  Colorado  resemble  each  other 
in  leaving  the  actual  teaching  to  the  church  Bible  schools,  but  with  school  credit- 
Under  the  Gary  plan,  also,  the  teaching  is  done  in  the  churches  but  is  joined  with 
the  daily  work  in  the  school.  New  York  City  goes  a  step  further  by  having 
the  teaching  done  in  the  school  itself  by  regular  teachers.  Australia  adds  to  that 
the  provision  for  non-sectarian  actual  religious  teaching,  tho  the  clergy  may 
meet  children  of  their  own  faith  at  certain  periods.  The  Saskatchewan,  Penn- 
sylvania,  and  Pittsburgh  plans  are  entirely  non-sectarian. 

To  take  these  up  somewhat  more  in  detail:  A  second  point  of  resemblance 
between  the  North  Dakota  and  the  Colorado  plans  is  that  neither  undertakes  the 
work  below  high  schools;  which  of  course  unfits  them  in  many  minds  for  general 
adoption.  The  North  Dakota  plan  originated,  following  a  resolution  by  the 
State  Educational  Association,  with  Professor  V.  P.  Squires,  Professor  of  English 
in  the  State  University  and  Dean  of  the  College  of  Liberal  Arts,  who  prepared 
the  Evllabus  now  adopted  by  the  state  high  school  board.      It  provides  courses 


THE  PLACE  OP  RELIGION  IN  EDUCATION  1 17 

in  Bible  study,  covering  two  years'  work  once  a  week  to  be  taken  up  outside 
of  school,  but  to  receive  credit,  upon  the  student's  passing  a  state  examination, 
toward  the  high-school  diploma  and  entrance  to  the  University. 

Bible  study  thus  becomes  an  elective  in  North  Dakota  high  scliools.  The 
state  Sunday  School  Association  accepted  the  syllabus  with  enthusiasm  and  it 
is  being  used  by  all  denominations.  The  course  is  wholly  voluntary  and  the 
Sunday  Schools  find  that  it  provides  a  live  interest  just  at  the  age  where  boys 
and  girls — especially  boys — are  liable  to  drop  Sunday  School. 

In  Colorado  the  idea  started  from  the  State  Teachers'  College  at  Greeley, 
owing  to  the  lack  of  religious  knowledge  among  the  young  men  and  women. 
It  was  arranged  that  students  of  the  college  might  take  Bible  courses  in  the 
Sunday  Schools  of  the  city  and  be  credited  for  their  work  oq  their  college 
diplomas.  The  success  of  this  plan  has  moved  the  State,  Teachers'  and  Sunday 
School  Associations  to  work  out  a  scheme  for  giving  the  high-school  students 
the  same  opportunity  and  a  joint  committee  is  now  at  work  on  a  four  years' 
course.  It  will  have  two  advantages  over  the  North  Dakota  scheme:  four 
years  instead  of  two,  and  definitely  religious  instruction;  while,  the  syllabus  for 
North  Dakota  provides  only  for  the  literary  and  historical  study  of  the  Bible. 

It  may  be  added  that  Lakewood,  Ohio,  offers  for  an  elective  to  high-school 
juniors  and  seniors  a  course  in  Bible  history  and  literature  as  part  of  the  regular 
curriculum. 

Gary,  Indiana,  for  a  comparatively  small  town  has  succeeded  in  focusing  con- 
siderable attention  on  itself  as  a  result  of  its  progressive  ideas.  Their  school 
plan  is  said  to  have  the  high  commendation  of  educators  and  the  enthusiastic  sup- 
port of  the  citizens.  It  arranges  that  the  children  shall  be  dismissed  from  the 
regular  school  for  a  certain  time  each  day  to  attend  religious  instruction  in 
their  own  churches  and  synagogues.  In  addition  the  clergy  of  the  various  de- 
nominations give  addresses  in  general  assembly  on  non-denominational  subjects, 
and  on  Sunday  afternoon  joint  religious  meetings  are  held  for  parents  and  chil- 
dren. 

The  New  York  City  schools  by  a  rule  of  the  Board  of  Education  now  included 
in  the  new  charter,  require  daily  Bible  reading.  In  addition  religious  teaching  is 
provided  to  children  of  each  denomination  by  skilled  public  school  teachers  of 
their  own  faith.  These  classes  are  held  after  school  hours;  a  provision  which 
might  work  badly,  as  both  teacher  and  students  usually  find  their  best  energies 
exhausted  by  the  time  the  session  closes.  The  plan  has  been  cordially  received 
by  all  faiths,  Jewish,  Catholic,  and  Protestant. 

The  system  now  known  as  the  Australian  started  in  New  South  Wales  in 
1848  when  Hon.  John  Herbert  Plunkett,  an  Irish  Roman  Catholic,  introduced  by 
law  into  the  school  the  "Scripture  Lessons"  used  in  the  public  schools,  of  Ireland. 
They  are  still  the  approved  text  in  New  South  Wales.  The  law  as  revised  in 
1866  has  been  adopted  by  Tasmania,  West  Australia,  Norfolk  Island,  Queens- 
land, and  in  1913  by  the  Cape  Provinces  of  South  Africa.  Where  once  introduced 
it  has  remained  undisturbed,  and  Jews,  Catholics,  and  Non-conformists  commend 
it  as  heartily  as  members  of  the  Church  of  England,  which,  however,  in  Aus- 
tralia is  not  a  state  church,  the  opposition  there  being  as  strong  as  here.  The 
law  provides  for  the  teaching  of  religion  by  the  regular  school  teachers  along 
with  the  use  of  a  book  of  selections,  chosen  by  general  vote.  The  instruction 
must  not  be  sectarian,  but  otherwise  "teachers  are  unreservedly  trusted  by  the 
Parliaments,  the  parents,  and  the  churches,  to  give  these  lessons."  In  addition 
any  minister  of  religion  is  entitled  to  visit  the  school  in  school  hours  on  days 
arranged  by  the  Committee  to  give  to  children  of  his  own  denomination,  separated 


Il8  THE  PLACE  OF  RELIGION  IN  EDUCATION 

from  others,  an  hour's  religious  instruction.     In  one  year  over  42,000  visits  were 
paid. 

Another  foreign  system  is  that  of  Saskatchewan,  where  a  union  committee 
of  all  sects  selects  material  consisting  of  hymns,  prayers,  moral  lessons,  and 
scriptural  readings  for  use  by  the  schools. 

When  in  comparison  with  the  strong  support  given  by  these  two  foreign 
peoples  to  religious  instruction,  we  observe  that  Pennsj^lvania  by  law  requires 
the  daily  reading  of  "not  less  than  ten  verses  from  the  Bible,"  it  does  not  sound 
especially  creditable.  But  let  it  be  remembered  that  Pennsylvania  is  one  of 
the  only  two  states  in  the  Union  that  go  as  far  as  that.  Most  states  leave  it 
optional  with  local  boards  whether  the  Bible  shall  be  read  at  all  or  not. 

Pittsburgh  has  advanced  on  the  state  law  and  has  adopted  a  plan  pro- 
posed by  the  International  Reform  Bureau.  For  a  time  the  Board  of  Educa- 
tion limited  Bible  reading  to  the  book  of  Proverbs.  But  they  were  persuaded 
to  introduce  a  carefully  chosen  list  of  Bible  readings  selected  with  an  expert 
knowledge  of  child  psychology  and  arranged  under  a  separate  topic  for  each 
week. 

These  plans,  all  now  in  operation,  cover  by  a  series  of  steps  the  chief  gen- 
eral arrangements  possible;  but  they  are  open  to  a  number  of  modifications  or 
recombinations.  One  suggestion  is  for  compulsory  religious  educational  laws, 
with  text-books  and  teachers  provided  by  each  denomination  for  its  own  children; 
the  work  to  be  done  in  school  (at  home  where  there  is  no  teacher  of  a  child's 
faith)  and  examinations  held  under  state  supervision.  Another  plan  suggests 
that  in  the  school  the  religious  element  should  be  represented  by  a  daily  de- 
votional period;  in  addition,  for  one  half-day  the  pupils  be  allowed  to  leave  the 
school  for  religious  instruction — in  the  parochial  school,  the  religious  day  school, 
young  people's  societies,  or  the  home — and  that  examinations  be  held  and  credit 
given  in  the  school  up  to  a  certain  per  cent. 

Another  contributor  suggests  that  a  national  committee  appointed  by  the 
National  Education  Association  be  asked  to  prepare  a  text  or  series  of  texts  with 
suitable  selections  from  scriptural  and  secular  literature,  and  this  text  be  sub- 
mitted for  approval  to  the  various  sects;  that  each  locality  make  up  a  commit- 
tee of  parents,  teachers,  and  pastors,  chosen  from  different  denominations;  that  a 
morning  period  on  certain  days  of  the  week  be  devoted  first  to  a  general  religious 
service  of  song,  prayer,  and  devotion;  and  following  this  period,  the  school  break 
up  into  classes  according  to  ages,  not  to  sects,  for  religious  instruction.  , 

Still  another  proposes  a  union  committee  of  all  denominations  that  shall 
lay  out  a  course  of  study  and  provide  teachers  and  a  meeting  place,  preferably 
outside  the  school.  Teachers  in  such  cases  might  well  be  actual  school  teachers 
if  fitted  for  the  work,  but  it  would  be  no  part  of  their  regular  school  duties.  This 
plan  would  satisfy  those  who  fear  a  secularizing  influence  in  making  religion  a 
day-school  study,  yet  would  insure  broad  fundamental  principles,  and  lastly 
it  would  put  the  responsibility  where  that  for  all  education  belongs,  on  the 
community  itself. 

A  suggestion  is  made  that  instead  of  the  usual  school  special  exercises  Friday 
afternoon,  representatives  of  the  different  churches  might  come  to  the  building 
and  the  children  be  redistributed  into  different  rooms  according  to  their  denom- 
inations. In  Ontario  the  provision  is  that  instruction  shall  be  permitted  to 
the  churches  for  a  period  immediately  upon  the  close  of  the  regular  session. 

A  less  familiar  proposal  is  that  the  school  board  should  appoint  a  "chap- 
lain,"  or  moral   instructor,   to   serve   with   pay   like   other   special    teachers   and 


THE  PLACE  OF  RELIGION  IN  EDUCATION 


119 


officers.  He  need  not  be  a  clergyman,  but  he  would  conduct  the  teaching  of 
religion,  not  on  a  sectarian  but  on  an  ethical  basis. 

One  well  worked  out  plan  is  to  use  the  regular  teaching  staff  "to  present 
the  moral  and  ethical  values  of  life  as  they  act  in  life  itself,"  in  classes  in 
school;  then  for  the  denominational  work  to  let  the  churches  give  standardized 
courses  for  an  hour  a  week,  and  present  reports  and  grades  for  credit.  This 
writer  takes  care  of  the  children  with  no  church  home  by  utilizing  the  time  while 
the  rest  are  gone  to  their  churches  for  a  special  course  of  morals  in  school. 

In  comparing  these  systems  certain  general  conclusions  can  be  drawn.  While 
we  cannot  know  what  considerations  may  induce  a  choice  in  special  localities,  if 
we  test  by  the  ideally  best  conditions  we  find  some  points  desirable,  som.e  not. 
Most  will  agree  on  some  of  the  admirable  features;  a  complete  course  thruout  the 
grades;  genuine  religious  study,  not  simply  reading  of  Scripture;  a  foundation 
of  pure  religious  truth  unbiased  by  sectarian  doctrine;  daily  work;  classes  dur- 
ing regular  school  hours;  competent  teachers;  recognition  of  the  work 'as  part  of 
the  regular  course  and  credit  accordingly. 

Looking  at  it  from  the  other  side,  objections  are  oiTered  to  certain  features 
of  the  various  plans,  such  as  restriction  of  the  subject  to  one  hour  a  week;  set- 
ting the  work  aside  from  the  regular  school  curriculum  as  if  religion  was  not  part 
of  life  itself;  danger  of  entrusting  it  to  incompetent  teachers  in  school  or  out. 
Referring  to  the  Gary  plan  one  writer  says: 

The  separation  of  students  into  denominational  groups  and  then  sending  them  away 
to  their  respective  churches  has  undoubtedly  a  tendency  to  widen  and  perpetuate  sectarian 
differences.  The  teaching  of  religion  in  the  churches  by  the  clergy^  instead  of  in  the 
school  by  the  teacher,  is  not  religion  in  education,  nor  religious  teaching  in  the  public 
school.  Such  a  system  must  impress  the  children  with  the  idea  that  religion  has  no 
place  within  the  schools,  and  that  it  is  something  separate  from  their  everyday  lives. 
For  these  same  reasons  we  cannot  consider  as  wise  or  practical  the  suggested  plan  of 
sending  the  children  to  their  respective  churches  on  Wednesday  afternoon.  We  are  not 
discussing  merely  religious  teachings,  but  rather  religion  in  education  and  especially  in 
the  public  school.  '  The  schools  are  preparing  the  children  for  life  and  for  citizenship. 
If  religion  is  essential  in  life  and  in  good  citizenship,  then  it  is  the  duty  of  the  state  to 
teach  religion  in  her  public  schools.  ^  Sending  the  children  to  the  churches  is  a  shifting  of 
that  responsibility  onto  the  church,  a  needless  multiplication  of  effort  and  time,  a 
harmful  breaking  up  of  the  student  body,  a  means  of  fostering  denominational  rivalry,  a 
temptation  to  formal  instruction  in  church  ritual  and  creed,  and  an  open  confession  that 
religion  has   no  place  in  the  public   school. 

We  may  add  one  more  important  argument,  that  in  putting  religious  teach- 
ing into  the  hands  of  the  denominations  many  children  are  left  out  entirely,  and 
probably  they  are  the  ones  who  need  it  most,  as  they  evidently  come  from  irre- 
ligious homes.  Almost  all  plans  provide  that  parents  may  withdraw  their  child- 
ren if  religious  instruction  is  really  objectionable  to  them,  but  experience  shows 
that  the  number  who  do  this  is  very  small,  especially  compared  with  the  host  that 
statistics  tell  us  have  no  church  relations. 

On  the  other  hand  the  churches  have  their  own  plea  to  make.  The  reason 
they  now  maintain  schools  at  a  great  expense  to  themselves  is  that  if  they  send 
their  children  to  the  public  school  they  lose  not  merely  instruction  in  their  own 
faith  but,  as  things  now  stand,  any  sort  of  moral  training.  When  Cincinnati  took 
the  Bible  out  of  the  schools,  thinking  to  gratify  sectarian  interests,  it  merely 
brought  down  a  fresh  denunciation  for  its  irreligious  schools.  Were  the  denomin- 
ations assured  that  while  sending  their  young  folks  to  the  public  school  they 
could  still  keep  their  religious  training  in  their  own  hands,  they  would  find  it 
possible  to  reduce   their   expensive   equipment  of  buildings   and   teaching   force. 


I20  THE  PLACE  OP  RELIGION  IN  EDUCATION 

They  could  use  their  funds  solely  in  the  direction  of  religious  effort,  could  pro- 
vide much  more  competent  teachers  and  extend  their  labors  in  social  service  and 
mission  fields.    From  the  side  of  the  denominations  the  argument  is  a  strong  one,  . 
but  if  the  aim  of  this  discussion  is  to  find  the  place  of  religion  in  the  public 
school  it  is  aside  from  the  point. 

There  is  a  general  agreement  that  from  any  point  of  view  one  of  the  greatest 
difficulties  is  the  need  of  competent  teachers.  To  meet  that,  the  system  of  courses 
in  religion  must  be  carried  on  into  the  normal  schools  and  universities,  so  that 
their  graduates  going  out  to  teach  will  be  as  well  prepared  to  conduct  that  work 
as  any  other.  Whether  the  teachers  are  provided  by  the  churches  or  not,  they 
should  have  had  training  courses  in  social  service,  in  the  history,  laws,  and  geo- 
graphy connected  with  the  Bible,  as  well  as  in  ethics  and  religious  psychology. 
Where  the  work  belongs  to  the  regular  staff,  the  departmental  system  would  give 
an  opportunity  of  putting  the  religious  work  into  the  hands  of  the  teacher  who 
is  best  fitted  for  it  by  personality  and  training.  In  some  places  the  plan  might 
be  approved  of  appointing  a  special  teacher — perhaps  not  so  official  as  a  "chap- 
lain"— who  would  stand  in  the  same  relation  to  the  general  force  as  do  the  super- 
visors of  music  and  drawing  and  physical  culture.  No  doubt  at  first  it  will  all 
be  experimental — the  plan,  the  course,  the  adaptability  of  the  teacher,  and  the  re- 
ceptivity of  the  pupils.  But  once  the  preliminary  work  is  done,  the  interest  of 
the  public  and  the  school  authorities  won,  the  suitable  texts  prepared,  the  teach- 
ers and  children  will  work  out  the  way.  At  first  the  older  grades  will  be  more 
difficult  to  handle,  but  as  the  children  who  have  started  in  with  it  pass  from  grade 
to  grade,  the  study  will  be  taken  as  a  matter  of  course.  It  will  not  take  long  to 
make  the  test.  Certainly  the  opinion  is  abroad  that  America  needs  a  fresh  awak- 
ening of  the  religious  spirit;  and  that  it  is  the  schools  that  she  must  entrust  with 
the  great  work.  There  could  be  no  more  inspiring  call  upon  educators  than  this 
summons  to  service  in  the  cause  of  patriotism  and  truth. 

What  to  Teach 

If  the  heading  of  this  section  were  to  be  expanded  into  a  comprehensive  title, 
it  would  stand:  "What  are  the  essential  elements  of  moral  and  religious  truth 
that  should  be  taught,  for  knowledge  and  for  practice,  in  the  school  courses  of 
America?  A  symposium."  There  is  a  wealth  of  suggestive  material  at  hand, 
adapted  to  varying  conditions.  Certain  considerations  are  to  be  held  in  mind  in 
the  discussion, — that  whatever  is  taught  must  be  of  a  nature  to  offend  no  sect  and 
to  favor  no  sect;  that  what  is  needed  is  not  merely  theory  but  practical  applica- 
tion of  principles  in  everyday  life;  that  we  are  planning  for  all  children  of 
school  age.  In  private  schools  it  may  be  desired  to  add  special  doctrinal  courses, 
but  they  would  naturally  give  at  least  as  much  of  general  religious  culture  as 
public  schools.  In  high  schools,  both  public  and  private,  where  elective  courses 
can  be  offered,  work  of  a  less  closely  restricted  order  might  be  laid  out  than  would 
be  feasible  in  the  grades,  where  practically  all  children  are  under  instruction. 

That  harmonious  agreement  can  be,  and  in  some  places  has  been,  reached 
between  the  different  interests— the  chief  of  which  are  the  Jews,  the  Catholics, 
and  the  Protestants — is  already  proved.  If  it  has  succeeded  in  some  localities, 
why  not,  with  time  and  conciliatory  effort,  in  others,  and  at  last  in  all?  Or  why 
not  thru  a  national  counselling  of  leaders  of  the  different  parties  concerned,  per- 
sons of  established  authority  and  breadth  of  judgment,  propose  a  general  course 
that  shall  receive  the  stamp  of  approval  of  the  heads  of  the  various  sects  and  so 


THE  PLACE  OF  RELIGION  IN  EDUCATION  121* 

be  guaranteed  to  their  separate  bodies?  The  points  to  be  decided  on  will  include 
the  use  of  the  Bible,  the  interpretative  teaching  of  it,  the  amount  of  ethical  instruc- 
tion, and  the  character  of  devotional  exercises.  When  substantial  agreement  has 
been  reached  on  these  points,  whether  by  local  or  national  arrangement,  detailed 
courses  can  be  laid  out  and  text-books  prepared  subject  to  the  acceptance  of  what- 
ever supervisory  authority  may  be  decided  upon.  At  the  start  there  can  not  be 
too  much  care  to  forestall  objections  and  safeguard  all  rights.  There  are  so  many 
classes  of  people  to  be  won  over  and  satisfied — those  who  don't  care  to  have  their 
children  taught  religion;  those  that  think  it  is  not  the  province  of  the  school; 
those  that  fear  the  school  has  not  the  facilities;  those  that  think  it  has  its  hands 
full  already;  those  that  want  their  children  taught  their  own  faith.  The  better 
the  work  can  be  planned  to  please  the  diverse  elements,  the  easier  the  path  will 
be  for  the  school  boards  and  the  teachers.  One  comforting  assurance,  however, 
is  that  in  this  land  the  majority  rules;  and  if  we  succeed  in  getting  the  assent  of 
the  classes  as  a  whole,  we  need  not  wait  until  all  individuals  agree.  It  would 
not  be  the  first  subject  to  be  introduced  with  general  approval  for  the  welfare 
of  the  children  against  the  protest  of  certain  fond  parents.  In  any  case,  pro- 
visions could  be  made,  as  they  frequentlj^  are  at  the  present  time  where  morning 
devotional  exercises  prevail,  for  excusing  on  reasonable  grounds. 

It  ought  not  to  be  an  insuperable  task  to  find  the  common  ground  on  which 
the  different  interests  can  unite.  This  should  be  provided  for  by  a  careful  com- 
parison of  their  teachings  to  find  what  beliefs  are  held  in  common,  and  what  dis- 
tinctive ones  are  to  be  left  to  the  churches  for  exposition.  All  sects  of  sufficient 
numbers  in  this  country  to  influence  the  decision  agree  on  the  large  matters  of 
pure  religion  and  morality.  They  accept  the  Old  Testament  as  of  divine  authority, 
and  even  those  that  deny  the  divinity  of  Christ  agree  that  his  teachings  and  the 
rest  of  the  New  Testament,  the  exponent  of  his  ideas,  contain  the  highest  stand- 
ards of  moral  observance  and  social  service.  The  Lord's  Prayer  was  chosen  as 
the  universal  petition  at  the  World's  Congress  of  Religions.  Like  the  Sermon  on 
the  Mount,  almost  every  phrase  is  given  sanction  by  the  Old  Testament  and  the 
Talmud.  Jesus  "came  not  to  destroy  the  law,"  by  his  own  declaration.  The  Bible 
is  properly  Hebrew  literature — written  by  Jews  chiefly  for  Jews;  and,  moreover, 
acknowledged  to  be  the  greatest  book — or  rather  library  of  books — in  any  tongue. 
There  should  be  a  large  share  of  the  New  Testament  that  Jews  would  agree  to 
accept  for  use  in  schools,  as  their  rabbis  of  the  highest  authority  have  given  it 
unqualified  admiration.  Jesus  is  ranked  by  them  among  the  greatest  of  their 
prophets,  and  the  apostles,  including  Paul,  were  of  the  same  race.  There  should 
be  no  objection,  then,  from  the  Jewish  connection  to  either  the  Old  Testament 
or  selections  made  by  general  consent  from  the  New.  To  Catholics  the  whole 
Bible  is  sacred,  but  they  use  a  different  version  from  those  prevailing  among 
Protestants.  There  is  reason  to  believe,  however,  that  they  are  not  so  unchange- 
ably devoted  to  the  Douay  text  as  is  often  asserted,  as  it  is  said  that  they  have  a 
new  English  version  in  process  of  preparation.  For  that  matter,  it  would  not  seem 
an  impossibility  that  for  school  use  a  totally  new  translation  of  the  passages 
agreed  on  as  desirable  might  be  made  when  advisable,  under  the  supervision  of 
a  union  committee.  No  consideration  is  too  great  in  the  cause  of  religious  unity. 
To  omit  the  Bible  entirely  when  professing  to  teach  religion,  which  draws  its 
sanction  from  that  very  book,  would  be  the  denial  of  the  authority  of  religion  it- 
self.    Catliclics  would  be  the  last  to  assent  to  it.     Nothine  further  need  be  added 


•122  THE  PLACE  OF  RELIGION  IN  EDUCATION 

to  the  eulogies  of  the  Bible  quoted  in  an  earlier  section  of  this  paper,  but  as  to 
its  fitness  for  teaching  to  children,  several  views  deserve  to  be  repeated: 

The  story  of  Jesus  on  the  side  of  his  humanity,  without  any  of  the  theological  diffi- 
culties, has  elements  of  most  intrinsic  interest  and  helpfulness  for  children.  Not  that 
we  would  group  Jesus  with  Jack  the  Giant-killer  in  the  appeal  that  his  life  makes  to 
childhood,  but  if  such  stories  as  these  have  their  exceeding  value,  what  incalculable  loss 
must  it  not  be  to  the  child  not  to  hea^r  of  the  nativity,   infancy,   and  boyhood  of   Christ. 

Teach  them  that  Jesus  gave  to  the  earth  the  highest  code  of  laws  that  it  has  ever 
known — laws  which  if  obeyed  every  hour  will  make  the  perfect  life  here.  Then  teach 
his  laws :  train  the  children  to  love  and  obey  them  so  that  they  will  really  learn  what 
the  laws  are  for.  The  world  has  taught  Christ's  laws  for  ages,  yet  the  awful  European 
war  is  still  possible.  And  until  the  world  trains  its  children  to  obey  His  laws,  it  will  still 
be  ignorant  of  their  beauty  and  power. 

These  ancient  writings  are  not  antiquated  nor  out  of  date  nor  of  small  worth.  Their 
lessons  of  love  and  forgiveness,  of  loyalty  and  patriotism,  of  boldness  and  daring,  of 
accuracy  and  discreetness,  of  patience  and  fidelity,  of  virtue  and  charity,  of  honesty  and 
integrity,  of  reverence  and  godly  fear,  are  portrayed  in  a  concrete,  picturesque  style  that 
strikes  a  responsive  chord  in  every  youthful  mind.  *  *  *  Whether  Christian,  Jew,  or 
agnostic,  what  parent  will  object  to  a  training  for  his  child  in  honesty,  truthfulness,  per- 
sistence,   moral    strength,    skill,    thrift,    or    in    reverential    respect    for    authority? 

These  three  excerpts  illustrate  three  user?  that  can  be  made  of  Biblical  mate- 
rial,— the  study  of  events,  the  historical  side;  the  study  of  characters,  the  bio- 
graphical; and  the  study  of  principles,  such  as  are  to  be  found  in  the  Ten  Com- 
mandments and  the  Beatitudes.  Without  drawing  strict  lines  of  demarkation, 
this  might  well  be  the  general  order  in  which  they  could  be  taken  up,  working 
from  the  concrete  to  the  abstract.  Possibly  a  course  for  the  grades  might  be  laid 
out  along  this  line,  giving  the  emphasis  for  a  time  to  one  type  then  to  another. 
They  will  of  course  intermingle,  since  the  discussion  of  an  event  or  a  character 
involves  the  principle  concerned.  In  the  earlier  grades,  at  least,  the  stories  should 
be  taken  up  in  the  order  that  fits  with  the  child's  intelligence  and  the  nature  of 
his  other  studies,  rather  than  in  chronological  sequence.  At  all  stages  the  great- 
est pains  must  be  taken  to  make  the  Bible  seem  as  real  and  human  as  any  modern 
literature,  and  all  the  lesson  helps  that  go  to  the  best  teaching  of  any  subject 
should  be  at  disposal — maps,  charts,  teachers'  guides,  pictures,  and  handwork 
material  such  as  is  used  in  church  kindergartens. 

If  the  religious  spirit  is  really  established  as  the  one  by  which  the  school  is 
conducted — and  that  must  be  accomplished  if  the  children  are  to  be  made  to  be- 
lieve it  the  vital  principle  for  their  lives— the  organization  of  classroom  and  play- 
ground, the  motive  in  discipline  and  lessons  and  play  must  be  made  to  fit  in  with 
the  teachings  from  the  Bible.  The  other  studies  should  be  taught  in  a  way  to  con- 
vince them  that  all  truth  is  God's  truth.  It  is  one  of  the  misfortunes  that  in  our 
western  civilization  it  seems  a  hard  thing  for  grown-up  men  and  women  to  speak 
freely,  however  much  they  may  feel,  of  God  and  our  relation  to  Him.  A  child 
by  force  of  example  quickly  acquires  the  same  habit,  while  it  might  have  been  as 
easy  to  train  him  to  the  other  way  as  a  Mohammedan.  The  reverent,  habitual 
recognition  of  God's  power  and  His  care  of  His  creatures — those  that  we  call  in- 
animate as  well  as  animals  and  human  beings — is  a  thing  that  the  school  can 
encourage  by  making  it  part  of  all  lessons,  and  there  is  nothing  that  young  Ameri- 
ca needs  to  be  taught  today  more  than  recognition  of  authority  over  him  and 
reverence  for  it.  Nature  study  is  the  first  means  of  teaching  the  youngest  child 
in  the  kindergarten  the  wisdom  and  love  of  his  Heavenly  Father,  and  the  wonder 
of  it  will  never  cease,  however  deeply  he  m.ay  in  after  years  delve  into  the  mys- 


THE  PLACE  OF  RELIGION  IN  EDUCATION 


123 


teries  of  science.  History  is  the  correlative  subject  of  the  study  of  God  in  His 
ways  with  man.  And  literature,  because  it  runs  thru  the  whole  course  from  the 
first  child  verses  to  the  masterpieces  of  Milton  and  Browning,  is  the  universal 
opportunity.  It  is  possible,  one  may  believe,  to  teach  nature  and  history — teach 
the  facts — and  never  mention  the  Creator.  But  literature  positively  cannot  be 
taught — something  must  be  slighted  or  ignored — if  the  thought  of  God  is  omitted; 
for  literature,  the  most  universal  of  the  fine  arts,  is  the  expression  of  the  inmost 
soul  of  man,  and  that  soul  is  inherently  religious.  In  the  same  way  art  and 
music  are  character-building  subjects.  In  the  communities  of  Wisconsin  whero 
so  much  has  been  done  to  promote  a  popular  interest  in  good  music,  with  frequent 
song-fests,  the  life  of  whole  neighborhoods  is  said  to  have  been  transformed.  The 
schools  of  Cincinnati  and  Salt  Lake,  we  are  told,  rank  far  ahead  of  most  in  ethical 
spirit  owing  to  the  familiarity  with  musical  masterpieces  in  which  the  children 
are  trained.  To  learn  to  admire  is  a  long  step  upward.  It  follows  that  the  high- 
est types  of  literature,  music,  and  art  should  find  their  place  in  the  schoolroom 
and  into  its  daily  life.  The  teacher's  stories  from  the  Bible  and  other  stories 
should  be  re-told  by  the  little  folks  to  fix  them  in  their  minds,  and  older  ones 
can  find  material  for  composition  in  expressing  their  idea  of  the  meaning  or  can 
make  many  of  them  seem  real  by  putting  them  into  dramatic  form.  If  the  school 
is  so  fortunate  as  to  possess  or  have  available  for  occasional  use  the  means  of 
reproducing  pictures,  such  as  a  radiopticon,  or  a  stereopticon,  or  a  moving  pic- 
ture machine,  it  will  help  immensely;  and  almost  every  school  can  buy  or  .borrow 
occasionally  a  victrola  with  which  to  make  the  pupils  familiar  with  the  composi- 
tions of  the  masters.  Some  state  departments  of  education  provide  for  loaning 
to  their  schools  both  selected  libraries  and  victrolas  with  collections  of  records, 
and  this  is  particularly  the  opportunity  of  the  rural  schools.  In  one  way  they 
have  a  better  ground  to  work  with,  because  the  ta&te  of  the  children  is  not  so 
constantly  subject  to  the  vitiating  influences  of  cheap  shows  and  cheap  literature 
and  cheap  music  as  that  of  the  town  child.  When  one  has  heard  the  "Humoreske" 
in  a  darky  cottage  in  Florida  and  the  "Messiah"  on  the  winter  coast  of  Lake  Su- 
perior, one  can  realize  what  an  instrument  the  schools  have  at  hand,  far  greater 
than  is  being  recognized. 

An  important  part  of  the  Bible  lesson  should  be  the  memorizing  of  passages, 
until  the  mind  is  richly  stored  with  choice  selections.  Ruskin,  as  has  often  been 
quoted,  attributed  his  mastery  of  noble  English  to  the  fact  that  as  a  child  by  bis 
mother's  side  be  committed  to  memory  chapter  after  chapter  of  the  Scriptures. 
It  is  the  unmatched  influence  for  lofty  expression  and  comforting  and  inspiring 
thought.  Beginning  with  the  single  text  that  sums  up  the  meaning  of  the  story 
to  the  littlest  ones,  the  student  would  flnd  himself  at  the  end  of  his  course  in 
possession  of  a  treasure  store  of  wisdom  and  truth,  to  fill  his  mind  in  lonely 
hours  and  guide  him  in  doubtful  ones. 

Lessons  in  the  principles  of  morality  will  naturally  be  drawn  from  the  study 
of  Bible  stories  and  characters,  but  should  take  a  wider  range  as  well,  in  direct 
application  to  the  pupils'  surroundings.  No  child  is  too  young,  as  the  kindergar- 
tens demonstrate,  to  be  taught  the  practice  of  the  social  virtues— generosity, 
fairness  in  play,  honor  toward  his  work,  obedience  to  teachers  and  parents,  good- 
humored  acceptance  of  accidents  and  denials  without  whining  or  teasing;  and 
the  courtesies  that  too  often  are  never  learned  at  home.  A  little  practice  with 
children  in  social  training,  the  courtesy  of  guest  and  host,  manners  at  table,  or- 
derliness and  cleanliness  in  personal  habits  and  belongings,  attention  to  the 
"thank-you"  and  "please"  and  "excuse-me"  habit,  might  react  as  happily  in  home 
life  as  domestic  science  and  other  school  learning  have  been  known  to  do  with 


124  '^^^  PLACE  OF  RELIGION  IN  EDUCATION 

older  children.  Courses  under  the  name  of  "Manners  and  morals"  are  proposed 
as  helpful,  some  particular  virtue  or  good  habit  being  under  discussion  and  held 
before  the  scholars  for  practice  for  a  given  period,  a  week  or  a  month. 

Two  paragraphs  are  so  suggestive  for  the  later  years  that  they  should  be 
read  entire: 

For  the  habit-forming  ages  of  ten  to  twelve,  special  emphasis  should  be  placed  on 
moral  and  social  virtues,  such  as  honesty,  truthfulness,  obedience,  temperance,  self-control. 
Moral  and  social  evils  in  the  community,  and  the  forces  of  righteousness  opposed  to 
them,  should  be  noted.  They  should  cultivate  an  appreciation  of  the  good,  and  a  purpose 
to  do  right  because  it  is  right.  They  should  now  be  instructed  as  to  the  real  mean- 
ing of  service,  self-sacrifice,  heroism,  citizenship,  and  patriotism.  Children  at  this  age 
should  be  taught  that  they  are  already  citizens  and  do  not  have  to  wait  till  the  voting 
age  to  become  such.  At  this  period  they  should  at  least  begin  to  appreciate  the  truth 
that  true  patriotism  is  in  perfect  harmony  with  universal  peace  and  brotherhood,  that  the  war 
spirit  is  brutal  and  barbaric,  while  the  spirit  of  peace  is  indicative  of  the  highest  culture 
and  truest  heroism.  Some  will  no  doubt  say  that  there  is  little  if  any  religion  in  this. 
The  answer  is  that,  during  the  four  or  five  years  preceding  adolescence,  the  religious 
nature  is  most  easily  reached  thru  the  moral  and  social  virtues. 

For  those  in  the  adolescent  period  the  informal  religious  teaching  should  in  the  main 
present  high  ideals  of  unselfish  service ;  awaken  the  sense  of  personal  responsibility ;  em- 
phasize loyalty  to  home,  school,  church,  and  country ;  and,  above  all,  the  importance  of 
being  true  to  their  own  bfetter  natures  now  coming  to  a  sort  of  self-consciousness.  Tactful, 
sympathetic  guidance  is  very  important  during  this  period  when  many  life-decisions  are 
made,  not  only  with  respect  to  religion  but  also  in  regard  to  other  matters,  such  as  the 
choice  of  a  life  work,  or  even  the  choice  of  a  life  companion.  Whenever  possible,  it 
wo'uld  be  well  to  have  occasional  meetings  for  boys  only,  and  similar  ones  for  girls  only, 
when  matters  of  special  importance  to  the  adolescent  period  could  be  presented  by  com- 
petent persons  of  their  own  sex.  This  is  pre-eminently  the  time  of  life  when  the  pupils 
are  susceptible  to  religious  and  moral  influences ;  with  many  it  means  the  determining  of 
their  eternal  destiny.  Surely  the  school  can  no  longer  afford  to  neglect  so  important  a 
matter.  It  is  the  challenge  of  coming  generations  to  help  them  be  what  they  can  and 
ought   to   be :    a  higher   type   of  manhood   and   womanhood   than   the   world   has   ever   known. 

A  necessary  part  of  the  preliminary  work  for  introducing  religious  instruc- 
tion will  be  the  preparation  of  text-books.  The  teacher  of  the  earlier  grades  es- 
pecially, before  the  children  can  use  a  book,  needs  a  guide,  certainly  until  the 
work  is  established  on  a  uniform  and  effective  basis.  It  should  contain  stories 
from  both  the  Bible  and  secular  literature,  with  suggestions  for  telling  them  so 
as  to  make  them  appeal  to  children  in  the  right  way:  material  for  blackboard 
work  such  as  mottoes  and  drawings  that  little  people  can  copy;  selections  for 
memorizing,  Bible  texts,  proverbs,  stanzas  of  poetry,  songs,  kindergarten  plays 
and  exercises,  and  short  prayers  that  can  be  repeated  by  the  children  in  unison. 
It  would  provide,  also,  plans  for  introducing  the  proposed  lessens  in  conduct  and 
morality,  and  for  correlating  all  this  work  with  the  regular  branches;  and  last, 
but  by  no  means  least,  for  finding  practical  applications  of  the  lessons  in  the  daily 
life  of  the  pupils,  inside  the  school  and  outside.  Prom  the  start  the  children 
should  come  to  know  that  religion  is  not  a  matter  of  words  but  of  very  homely 
living — accurate,  honest,  painstaking  work  at  lessons  and  home  duties,  "doing 
all  as  in  the  sight  of  Him  who  is  invisible,"  "speaking  the  truth  in  the  heart,"  "in 
honor  preferring  one  another,"  "swearing  to  his  own  hurt  and  changing  not." 

The  constant  aim  must  be  to  make  religion  seem  normal  and  attractive,  and 
a  bond  of  union  between  the  children,  never,  because  of  different  sects  a  matter 
for  disagreement  or  rivalry.  There  are  many  paths  up  a  mountain,  some  per- 
haps better  than  others  to  certain  types  of  minds,  but  that  is  a  question  of  choice: 
the  important  thing  is  to  reach  the  top,  and  help  others  to  get  there  too.  The 
teacher  for  her  part  can  not  be  too  careful  to  refrain  from  an  opinion  for  or 
against  any  sect,  and  from  using  expressions  or  observances  that  imply  sectarian 


THE  PLACE  OP  RELIGION  IN  EDUCATION  125 

distinctions.  On  the  other  hand,  she  should  not  allow  a  feeling  that  the  religious 
work  of  the  school  is  sufficient  in  itself,  but  should  encourage  the  understanding 
that  school  and  church  are  working  to  the  same  end,  each  in  its  own  field,  and 
that  every  child  should  find  his  place  and  his  work  in  his  church. 

The  ^child  ought  further  to  learn  that  school  discipline  and  order  are  for  the 
good  of  all,  himself  included;  and  to  recognize  punishment  as  the  natural  conse- 
quence of  infringing  on  the  general  community  rights.  The  teacher  will  ensure 
that  it  is  administered  in  that  spirit — not  in  anger  or  arbitrarily  or  out  of  pro- 
portion to  the  offense — but  by  treating  it  as  a  break  in  the  fellowship  of  the 
room,  and  fixing  a  penalty  of  a  corresponding  nature.  The  manual  or  series  of 
manuals  prepared  for  the  teacher's  guidance  should  place  in  her  hands  the  best 
material  that  ripe  experience  has  been  able  to  devise  for  all  these  uses.' 

For  the  scholars,  also,  texts  will  be  needed  and  it  has  been  suggested  appro- 
priately that  they  should  be  put  into  the  most  attractive  shape  that  the  publishers 
can  turn  out — an  example  of  "whatsoever  things  are  lovely"  to  make  the  form 
correspond  with  the  spirit.  Illustrations  should  be  selected  with  the  finest  choice 
— either  designed  by  true  artists  or  copied  from  masterpieces,  and  worthily  re- 
produced. Better  none  than  poor  or  inappropriate  ones.  The  titles,  too,  should 
be  carefully  chosen.  It  might  give  the  books  a  higher  value  in  the  children's 
eyes  if  instead  of  being  kept  in  their  desks  with  other  books  and  miscellany,  they 
were  placed  in  a  case  by  themselves,  with  an  air  of  special  privilege  in  their  use. 

There  are  various  possible  arrangements  of  materials  in  the  texts.  What 
needs  to  be  in  the  students'  hands,  in  some  shape,  is  first  a  reading-book  of 
scriptural  and  secular  selections,  adapted  by  grades,  and  at  first  having  the  Bible 
stories  told  in  twentieth  century  English,  more  or  less  faithfully  following  the 
usual  versions.  In  the  later  grades  the  students  should  be  made  familiar  with 
the  accepted  text,  but  it  should  be  printed  in  modern  paragraph  form,  with  prose 
as  prose  and  poetry  as  poetry.  Footnotes  should  explain  unfamiliar  customs, 
and  maps  should  be  clear  and  usable — and  then  used.  By  putting  the  Bible  side 
by  side  with  other  classic  and  modern  literature,  it  might  help  to  make  the  child- 
ren feel  that  religion  is  as  much  alive  today  as  in  the  day  of  Moses  or  of  Christ. 
Secondly,  whether  in  the  same  books  or  in  others,  there  should  be  arranged  a 
system  of  lessons  of  an  ethical  character;  chapters  on  the  Ten  Commandments 
and  the  Sermon  on  the  Mount,  and  similar  passages,  with  like  studies  from  such 
great  ethical  literature  as  Bacon's  "Essay  of  Revenge."  It  should  encourage 
frank,  convincing,  practical  discussion  of  everyday  demands, — not  emotionalism 
and  especially  not  cant.  If  children  can  actually  believe  that  goodness  is  manly, 
not  effeminate,  that  the  mastery  of  temptation  and  of  evil  in  the  streets  of  their 
own  town  is  "fighting  the  good  fight,"  that  patriotism  means  not  Fourth  of  July 
shouting  and  waving  of  flags,  but  sacrifice  of  time  and  comfort  and  self-interest 
for  the  bettering  of  the  community  and  establishing  just  laws  and  equal  rights 
In  the  land  for  the  honor  of  the  flag,  the  next  generation  will  be  in  a  fair  way  to 
find  the  solution  of  the  problems  that  this  one  is  struggling  with — and  nothing 
else  can. 

The  third  sort  of  material  that  should  be  provided  is  for  use  in  general  ex- 
ercises. If  Scripture  passages  are  to  be  chosen  for  a  separate  book  of  this  char- 
acter, they  might  be  puf  in  the  form  of  responsive  readings,  such  as  are  in  use 
in  many  places,  but  they  would  be  rather  too  formal  for  the  lower  grades.  Songs 
and  hymns,  suitable  in  words  and  music,  and  for  the  older  grades,  chanting  of 
the  Psalms  could  be  part  of  the  program,  and  by  way  of  alternating  with  the 
Lord's  Prayer,  some  of  the  prayers  of  lofty  spiritual  power  selected  both  from 
religious  literature  and  from  the  poetry  and  prose  of  secular  writers  could  be 


126  THE  Pl^CE  OF  RELIGION  IN  EDUCATION 

included.  They  could  be  read  by  individuals — the  teacher  or  a  pupil — or  recited  or 
chanted  in  unison;  and  frequently  the  prayer  might  come  most  fitly  at  the  end 
of  the  lesson  period,  when  after  the  discussion  of  the  topic  for  the  day,  the  class 
would  have  a  definite  thought  of  something  to  pray  about.  Just  how  these  dif- 
ferent m.aterials  are  to  be  grouped  into  texts  adapted  for  different  ages  is  a 
matter  to  be  determined  as  plans  grow  more  definite.  The  high  schools  must 
have  their  own  books,  and  courses  in  normals  and  the  education  departments  of 
colleges  must  be  provided. 

The  proposition  that  seems  most  favored  for  classroom  work  consists  of  a 
daily  devotional  period,  preferably  first  thing  in  the  morning  while  the  spirits  are 
fresh  and  the  minds  receptive,  and  the  impulse  which  it  gives  may  have  its  op- 
portunity to  inspire  the  day.  It  would  not  be  amiss  to  include  the  morning  flag 
salute  with  this  part  of  the  program.  If  possible,  the  period  should  be  long 
enough  for  not  only  the  general  exercise  but  for  a  daily  study  along  one  or  another 
of  the  proposed  lines.  If  it  seems  not  feasible  to  introduce  the  lessons  daily,  as 
many  periods  as  possible  should  be  assigned  to  them  during  the  week,  if  it  is  only 
the  special  program  of  Friday  afternoon. 

So  many  children  leave  school  after  the  eighth  grade  that  a  fairly  compre- 
hensive survey  of  the  subject  should  be  completed  before  that  time.  The  work 
for  the  high  school  offers  most  interesting  possibilities.  In  almost  every  high 
school  a  general  assembly  is  part  of  the  daily  or  weekly  program,  and  permits 
somewhat  formal  religious  exercises.  On  what  basis  regular  study  courses  can 
be  given  will  have  to  be  worked  out  according  to  conditions,  since  they  vary  much 
more  widely  than  those  in  the  grades.  It  may  be  possible  to  give  them  as  part 
of  the  required  work,  either  as  a  daily  subject,  for  certain  semesters  if  not  thru 
the  entire  four  years;  or  as  a  special  course  once  or  twice  a  week,  like  music  or 
physical  culture.  Or  it  may  be  that  some  schools  will  have  arrangements  for 
electives,  counting  toward  the  diploma  and  entrance  credit  to  college,  or  for 
students  who  return  after  graduating  for  special  work.  This  would  furnish  a 
particularly  good  opportunity  for  training  classes  for  Sunday-school  teachers. 
The  courses  that  could  be  offered  for  students  of  high-school  age  are  of  great 
variety  and  would  be  intensely  interesting.  Elective  courses  would  be  somewhat 
freer  in  touching  on  matters  connected  with  church  history  and  the  life  of  Christ 
than  required  work  could  be,  but  sectarian  views  should  be  kept  out.  The  ad- 
vanced knowledge  of  the  students  of  other  subjects,  science,  history,  and  es- 
pecially literature  would  afford  a  foundation  for  much  greater  breadth  of  inter- 
est and  for  valuable  correlation.  The  composition  and  debating  classes  would 
especially  profit.  The  following  is  a  list  of  courses  that  have  been  suggested. 
They  would  need,  of  course,  to  be  conducted  in  a  somewhat  elementary  fashion, 
but  if  properly  handled  would  not  exceed  the  grasp  of  high-school  students.  No 
one  school  would  attempt  to  give  them  all,  even  changing  from  year  to  year. 
Some  might  be  quite  impracticable  in  certain  communities.  Where  the  work  is 
on  a  daily  basis  the  more  extensive  topics  could  be*  undertaken,  and  the  briefer 
ones  used  in  schools  that  have  less  time  to  give.  In  general  they  all  call  for  the 
use  of  the  Bible  itself  as  the  foundation,  rather  than  of  selections  from  it.  For 
some  the  Bible  is  the  only  text-book  required.  Others  call  for  specially  pre- 
pared manuals,  or  at  least  outlines  for  extensive  collateral  reading. 

1  The  Bible  as  a  library:   types  of  books,   as  history,   drama,   poetry,   story,  etc. 

2  Study   of   a    single   group,    comparing   it   with    secular    literature   of   the    same   type. 

3  Study   of   a   single   book:    origin,   historical   background,    literary    type,    contents,    con- 

tributions   to    literature    and    to    religion. 


THE  PLACE  OF  RELIGION  IN  EDUCATION  1 27 

V  4     Origin    and    history    of    the    English    Bible  f  original    sources,     authorship    and    date 

of   books,    history    of   successive   versions. 

5  Religion   as   related   to    science ;    to   history ;    to    sociology ; ,  to    art ;    to    literature. 

6  Elements    of    the    philosophy    and    psychology    of    religion:    including    such    topics    as 

belief  in  a  personal  God ;  the  problem  of  evil ;  immortality ;  prayer.  These 
sound  like  difficult  problems  for  high-school  students,  but  they  are  already 
encountering  them  in  reading  "The  Golden  Legend"  and  "Paradise  Lost," 
"Crossing  the  Bar"  and  "Hamlet,"  and  the  "Idylls,"  works  on  every  high- 
school  list. 

7  '  Modern   problems    in   their   relation   to    religion :    prisons,    juvenile    courts,    prohibition, 

suffrage,    social    centers,    etc.      This    would    work    out    admirably    in    a    series    of 
discussions    and    debates. 

8  Comparative   religions :    a    sympathetic    attempt   to    interpret   the   spirit    and   the   value 

to  civilization  of  Scandinavian,  Greek,  Mohammedan,  Confucian,  and  other  faiths, 
with    their    sacred   books.      Correlate    with    ancient    history. 

9  History   of  the  Jewish  nation.       Nearly  half   of  the   Old  Testament   is   occupied   with 

this    subject. 

10  History    of    the    founding    and    development    of    the    Christian    church. 

1 1  Biographical    studies    in    the    Old    and    New    Testaments. 

12  Women  of  the  Bible. 

13  Comparative   study   of  the  four   gospels:   sources,   likenesses,   and   differences. 

14  Life    and    teachings    of    Christ,    with    a    study    of    the    time    in    which    he    lived. 

15  Life   and   letters    of    Paul,    and    the   people    for    whom   he    wrote. 

16  Lives  and  characters  of  the  apostles. 

16     Study  of  the  parables  and  miracles  of  the   Bible. 

18  Course   in   the   memorizing,    locating,    and    interpreting    of   verses. 

19  Junior   citizens:    the   obligation   of   the   boy    or    girl   educated   at   public    expense    with 

all  modern  advantages  and  in  a  Christian  land,  to  do  his  share  in  return  to 
maintain   the   ideals   of   good   citizenship. 

So  far  religious  work  has  been  discussed  chiefly  from  the  side  of  its  place  in 
the  schoolroom.  But  the  scholastic  phase  of  it  is  less  important  than  the  practical 
result  that  this  teaching  aims  for,  to  create  stable  and  upright  character  for  life, 
and  to  make  the  child  helpful  and  thoughtful  for  those  about  him.  The  school 
has  not  finished  its  task  until  it  has  shown  him  how  to  become  so  and  has  started 
him  on  the  actual  road  of  service  to  society.  The  holiday  seasons  and  days  of 
special  observance  provide  one  kind  of  opportunity.  At  Thanksgiving,  to  show 
their  gratitude  in  some  practical  way,  at  Christmas  to  share  the  giving  spirit  by 
helping  those  who  are  less  fortunate  than  themselves — these  are  applications  that 
the  children  can  make  individually  or  jointly  under  the  teacher's  advice.  Fathers' 
Day  and  Mothers'  Day  bring  their  means  of  offering  a  return  for  the  unwearied 
love  and  care  they  have  been  given.  Patriotic  holidays  can  be  made  the  oc- 
casion for  combining  in  some  improvement  for  the  school  neighborhood,  or  of 
lending  a  hand  wherever  something  worth  while  can  be  done  for  the  town. 

The  school  organizations  should  be  put  to  use  in  the  working  out  of  helpful 
and  inspiring  ideals.  The  playground  and  the  athletic  .field  are  good  places  to 
begin,  if  the  right  spirit  has  not  already  been  started  there.  If  there  is  an  adult 
supervisor  and  he,  or  she,  is  the  proper  sort  of  person,  his  influence  will  be  a 
strong  one  for  training  the  pupils  in  moral  standards,  tho  he  calls  it  something 
else.    One  writer  says: 

A  good  athletic  coach  in  a  large  high  school  is  of  as  much  moral  worth  to  a  com- 
munity as  is  an  excellent  pastor ;  a  coach  who  has  fine  ideals,  who  believes  in  fair  play,  cour- 
tesy always,  and  losing  like  a  gentleman.  He  comes  in  contact  with,  perhaps,  only  twenty- 
five  or  thirty  people,  a  small  number  compared  with  a  pastor's  flock.  But  youth  is 
inflammable,  and  the  coach's  spirit,  caught  by  those  members  of  his  team  that  did  not 
have  it,  spreads  from  boy  to  boy  and  girl  to  girl ;  it  is  evident  at  the  games  and 
oratorical  contests  at  home  and  abroad,  and,  if  the  other  moral  influences  in  the  school 
are  in  working  order,  the  average  youth,  bombarded  from  all  sides  as  it  were,  will  scarcely 
be  able  to  go  forth  into  business  life  without  some  glory,  at  least,  clinging  to  his  standards. 


128  THE  PLACE  OP  RELIGION  IN  EDUCATION 

If  there  is  no  director  of  sports  in  the  school,  it  is  time  to  organize  a  com- 
mittee among  the  boys  and  girls  themselves  and  develop  the  sense  of  responsi- 
bility in  them.  The  writer  just  quoted  advocates  the  organization  in  the  grade 
schools  as  well  as  the  high  schools  of  Councils  of  Girls  and  of  Boys,  to  have 
general  supervisory  and  advisory  powers  in  regard  to  school  interests.  Matters 
touching  the  honor  of  the  school;  complaints  from  neighboring  householders: 
order  and  tidiness  in  the  building  and  oh  the  grounds;  cheating,  improprieties  of 
language  or  conduct,  bullying  or  quarreling;  all  these  things  the  boys  and  giils 
will  largely  take  care  of  themselves  if  they  are  trusted  with  them  under  a  little 
guidance:  and  the  sense  of  responsibility  and  of  self-government  develops  the 
ability  for  both,  and  a  loyal  school  spirit  to  correspond.  By  changing  members 
of  the  councils  at  intervals  so  as  to  pass  the  honors  and  the  duties  around,  and 
holding  occasional  general  assemblies  at  which  the  council  officers  make  reports 
and  bt-ief  talks  are  given  by  the  principal  or  a  popular  teacher,  the  organizations 
can  become  a  decided  force  for  good. 

The  club  idea,  which  appeals  so  strongly  to  young  people,  can  be  utilized  in 
cultivating  the  spirit  of  social  service.  A  Junior  Humane  Society  is  one  of  the 
suggestions  that  might  carry  even  further  the  work  that  the  Bird  Clubs  and 
Audubon  societies  are  attempting  to  engage  the  children  in.  The  protection  of 
animals  and  birds,  as  creatures  of  "the  dear  God  who  *  *  *  made  and  loveth 
all,"  should  be  set  before  every  child  as  part  of  the  joint  study  of  religion  and 
nature;  while  from  the  economic  side  he  should  be  taught  the  unwisdom  of  kill- 
ing some  of  our  best  friends;  and  from  the  aesthetic,  of  destroying  objects  of 
beauty  and  delight. 

A  scheme  for  Good  Citizenship  Clubs  in  the  grades  is  well  worked  out  and 
appears  practicable  as  well  as  novel  and  attractive,  and  on  an  enlarged  scale 
could  be  applied  in  high  schools  as  well.  The  room  is  divided  into  committees: 
Peace  Committee,  Temperance  Committee,  City  Beautiful  Committee,  Good  Neigh- 
bor Committee,  Social  Service  Committee.  The  five  school  days  of  the  week 
correspond  with  the  five  committees,  each  of  which  has  its  banners  and  posters. 
Chairmen  are  either  elected  or  appointed  on  merit,  and  are  held  responsible  for 
appropriate  quotations  at  roll-call  of  committees,  and  for  reports  when  points 
come  up  in  the  lessons  bearing  on  their  respective  subjects.  Each  committee 
in  consultation  with  the  teacher  formulates  a  "platform"  or  policy  and  adopts  a 
motto.  Thereafter  it  assumes  the  duty  of  putting  its  principles  into  operation 
whenever  an  occasion  arises.  The  homes  are  asked  to  cooperate  and  on  holidays 
or  special  days  the  appropriate  committee  takes  charge  of  the  exercises.  The 
Peace  Committee,  for  instance,  close  their  declaration:  "Therefore,  we  recom- 
mend; that  the  members  of  this  club  live  in  peace  in  our  schoolroom,  on  the 
school  grounds,  in  our  homes,  and  wherever  we  are,  and  that  we  take  for  our 
motto,  'All  thy  ways  are  ways  of  pleasantness  and  all  thy  paths  are  peace.'  "  The 
International  Peace  Day  or  one  of  the  national  holidays  is  celebrated  with  folk 
dances  and  songs  of  different  nations,  under  their  direction,  and  so  each  takes 
its  turn.  The  rooms  of  the  school  may  unite  in  a  Federation,  under  the  auspices 
of  which  a  pageant  or  a  community  celebration  of  Memorial  Day  or  Fourth  of 
July  may  be  held,  or  an  outdoor  Christmas  tree  be  set  up,  to  be  lighted  on  Christ- 
mas Eve,  with  carols  and  hymns. 

With  so  many  good  suggestions  at  hand  and  so  many  efficient  people  and  or- 
ganizations united  to  stimulate  a  public  sense  of  the  need  and  the  feasibility  of 
religious  instruction  for  all  children,  let  us  hope  that  the  time  is  near  when  the 
schools  will  assume  their  whole  duty  of  education.  With  that  accomplished, 
America  may  confidently  expect  to  attain  a  higher  standard  of  manhood  and 
womanhood,  and  set  the  world  an  example  of  advancement  in  Christian  civilization. 


THE  PLACE  OF  RELIGION  IN  EDUCATION  129 


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Theism. 

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Brooks — Essays  and  Other  Addresses.  ,v 

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Bryce — The  American  Commonwealth.  > 

Bushnell — Christian  Nurture. 
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The   Meaning   of   Education. 
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Calkins — A  Man  and  His  Money. 

Chamberlin — Introduction    to    the    Bible    for    Teachers    of    Children. 
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Constitutional   Eimitations. 
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Moral    Principles    of    Society. 
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I30  THE  PLACE  OF  RELIGION  IN  EDUCATION 

Fiske— The   Idea   of  God. 

Through  Nature  to   God. 
Froebel — The    Education    of    Man. 
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George — The   Junior    Republic. 
Gibbons — Our    Christian    Heritage. 

The    Faith    of    Our    Fathers. 
Gow — Good    Morals    and    Gentle    Manners. 
Griggs — Moral    Education. 

Guthrie — Functional    Nervous    Disorders    in    Children. 

Hall — Religion   in   the   Public   Schools   of  the   State   and   City    of   New    York. 
Youth. 
Adolescence. 
A  Study  of  Fears. 
Harnack — Das  Wesen  des  Christentums, 
Harris — Moral    Evolution. 

Hart — A   Critical    Study    of   Current   Theories   of   Moral    Education. 
Henderson — The  Cause  and  Cure  of  Crime. 

What  It  Is  to  Re  Educated. 
Henke — A  Study  in  the  Psychology  of  Ritualism. 
Herbart — Outlines  of  Educational   Doctrine. 
Hocking — The   Meaning   of  God   in   Human   Experience. 
Hodge — Syllabus    of    Religious    Education. 
Hodges — The   Training   of    Children   in   Religion. 
Hoffman — Evolution  of  Religion. 
Home — The   Philosophy   of   Education. 

Psychological    Principles   of   Education. 
Hubbell— Up  Through   Childhood. 
Hughes— The    Bible   and    Eife.  • 

The   Making  of  Citizens. 
Hutchins — Graded    Social    Service    in    the    Sunday    School. 
Hyde — Practical    Ethics. 

The    Religion  of  the   Schools. 
James — Memories    and    Studies. 

Talks  on  Psychology. 

Psychology. 

The    Psychology   of    Religion. 

The  Will  to   Believe. 

The  Varieties  of  Religious  Experience. 
Jastrow — A  Study  of  Religion. 

Jenks — Moral  and   Religious  Training  from  the  Social   Sciences, 
Kemp — History   of   Education. 

King — Personal  and  Ideal   Elements  in   Education. 
Kirkpatrick — Fundamentals   of   Child   Study. 
Koons — The  Child's  Religious   Life. 
Kuhns — The   Inner   Life. 
Eamoreaux — The   Unfolding   Eife. 
Eecky — History    of    European    Morals,    Vol,    I. 
Eodge — The   Substance- of   Faith. 

Science   and   Immortality. 
McCauley— The   Bible  in  the   Public   School. 
MacKenzie — Manual  of   Ethics. 
MacVannel — Outlines   of  a   Course   in   the    Philosophy   of   Education. 

Principles   of    Religious    Education. 
Mathews — Educational  Addresses. 

The  Making  of  Tomorrow. 
Monroe — Cyclopedia   of    Education,    "Bible    in   the    Schools." 

Shorter.  Course  in  the  History  of  Education. 
Moulton — The  Literary   Study  of  the  Bible. 

Biblical  Ethics  and  Philosophy. 
Mudge — Heart   Religion. 

Religious   Experience. 
Muensterberg — The     Eternal     Values. 


THE  PLACE  OP  RELIGION  IN  EDUCATION  131 

Nash — The  Genesis  of  the  Social  Conscience.  ** 

Nicholson — The    Christian   Student. 

Oppenheim — The   Development   of   the    Child. 

Ormond — Baccalaureate  Address,    1914. 

Palmer — Ethical   and   Moral  Instruction   in   Schools. 

The  Ideal  Teacher. 
Peabody — Lectures   to    Kindergartners. 
Pestalozzi — Leonard  and  Gertrude. 
Pick— The  Talmud:     What  Is   It? 
Potter — Principles  of   Religious   Education. 
Quick — Educational   Reformers. 
Schools  of  the  Jesuits. 
Rauschenbusch — Christianity   and  the   Social   Crisis. 

The   Christianizing  of  the   Social   Order.  ' 

Religious    Education    Association — Education    and   National    Character. 
Riley,  Sadler  and  Jackson — The  Religious  Question  in  the  Public  Schools. 
Roark — Economy   in   Education. 

Robinson — Why   They   Fail.  ^ 

Royce — -The   Problem  of   Christianity. 
Sabatier — Religions    of    Authority. 
Sabin — Common   Sense   Didactics. 

Sadler — Moral    Instruction    and    Training    in    Schools. 
Salter — The  Bible  in  Schools. 
Sanborn — Paris   and   the   Social    Revolution. 
Savage — The  Passing  and  the  Permanent  in  Religion. 
Scott — Social   Education. 
Search — An    Ideal    School. 

Sheedy — Catholic   Citizens   and   Public    Education. 

Show — The    Movement    for    Reform    in    the    Teaching    of    Religion    in    Saxony. 
Sisson — The  Spirit  and  Value  of  Prussian  Religious  Education. 
Sneath  and  Hodges — Moral  Training  in  the  School  and  Home. 
Spalding — Means   and    Ends   of   Education. 
Spencer — First    Principles. 

Spiller — Moral  Instruction  in  Eighteen  Countries. 
Stanley — The  Evolutionary  Psychology  of  Feeling. 
Starbuck — Moral   and   Religious   Education. 

The   Psychology  of   Religion.  » 

Stevenson — The  Necessity  for  Moral  Training  in  the   Public  Schools. 
Sully — Studies  in   Childhood. 

Teachers'   Handbook   of   Psychology. 
Swift— Mind   in   the   Making. 
Taylor — Religion   in   Social   Action. 
Tierney — Teacher  and   Teaching. 
Vincent — Without  Sound  of  Hammer. 
Walpole — Personality   and    Power. 
Ward — -The  Social  Creed  of  the  Churches. 

Wells — The  Connection  of  Religion  with  Popular  Education.  « 

Wenner- — Religious  Education  and  the  Public  Schools. 
White — School  Management. 
Wilson — TTie    Culture    of    Religion. 
Wright — The    Uncrowned    King. 
Wundt — The  Facts  of  the  Moral   Life. 

REPORTS    AND    PERIODICALS 

.Atlantic    Monthly,    Jan.,    1915.     "Religion    and    the    Schools,"    Washington    Gladden. 

Current  Literature,  Feb.,  191 1. 

Colorado  State  Teachers'  Association,   Bulletin  No.    i. 

Christian  Advocate,  April   7,    191 5.      "The   Bible  in  the   Public  Schools,"   H.    B.    Meyer. 

Mar.    25,    1915.      W.  -A.    Sunday. 
Christian   Student,    May,   Aug.,    1914.      Nicholson. 
Education,    Feb.,    1905,    Oct.,    1907. 

Educational   Foundations,  June,    1913,   Apr.,    1915.  ,  * 

Educational    Review,    Nov.,    1898,    1907,    11908. 


132  THE  PI.ACE  OP  RELIGION  IN  EDUCATION 

International    Reform    Bureau    Leaflet,    Kdgar    Blake. 

Ladies'   Home  Journal,   Sept.,   1912.     W.  A.   McAndrew.  * 

Literary  Digest,  June  13,  .1914,  Feb.  27,  1915. 
New  York  Public  Schools  Syllabus  on  Ethics. 
North   American   Review,   Jan.,    191  o. 

Official    Report   Nineteenth    International    Sunday    School    Convention. 
Ohio    Educational    Monthly,    Dec,    1885,    Sept.,    1889. 
Outlook,   March  3,    1915.      "Parents  and   Education." 
Pennsylvania    School   Journal,    1882,    1885,    1888,    1889,    1908. 
Proceedings,  Congress  of  Arts  and  Sciences,  Vol.  8,  George  Albert  Coe. 

Vol.   8,   Walter  Hervey. 
International    Moral    Education    Congress. 

National    Education   Association,    1903,    1907,    1909,    Sharp;    1909,    Lindsey. 
World's  Parliament  of  Religions,  Vol.  2. 
Religious   Education  Association,  -^903,    1904,    1905,    1908. 
Religious   Education   Magazine,   Vols.    5,    6,   7,    8,    9,    10. 

Feb.,    1 91 5,    "The    Gary    Plan." 

Apr.,    1915,    "Religion    in    Our    State    Universities." 
Report    of    Council    of    Churches.      W.    C.    O'Donnell. 
Report   of  the    Lakewood,    Ohio,    Plan. 
Sewanee  Review,  Apr.,    1906. 
Truth-Seeker,    Jan.,    1915.  ' 

School    Review,    Dec,    1906. 
Twentieth    Century    Quarterly,    Sept.,    1914. 

United  States  Census     Bulletin,     "Prisoners     and    Juvenile     Delinquents     in     Institutions." 
Commissioner    of    Education,    Reports    1889,    1898,     1903. 
Department   of   Education   Bulletins   23,   28,   41. 
Supreme    Court    Reports     143,     152, 
Wall   Street  Journal,   Nov.   3,    1906. 

HELPS    FOR   TEACHERS 

Addams — Autobiographical   Notes. 

Twenty  Years  at  Hull  House. 
Andersen — Tales. 

Arnold — History  of  Ancient  Peoples. 
Bacon — Beauty    for   Ashes. 

Bailey — Stories  and  Rhymes  for  a  Child.  ' 

Baldwin — Fifty    Famous   Stories    Retold. 

Old    Greek    Stories. 

Fairy    Stories  and   Fables. 
Balfour — Life  of  Stevenson. 
Barrie — Margaret    Ogilvy. 
Beckwith — In  Mythland,   I   and  II. 
Bell — Religious   Teaching   in    Secondary    Schools. 
Besant — Text-book  of   Religion  and  Morals. 
Blaikie — Life  of  Livingstone. 
Bousset — What    Is    Religion? 

Briggs,    Toronto,    (Pub.) — Scripture    Readings    for    Use    in    Public    and    High    Schools    of    Ontario. 
Brooks — Life   of    Lincoln. 
Brownlee — Character-Building  in   Schools. 
Bruce — The    Parables   of   Our    Lord. 
Bryant— How  to   Tell   Stories. 
Bunyan — Pilgrim's    Progress. 
Burt — Poems   Every   Child   Should   Know. 
Burton  and  Mathews — Principles  and  Ideals  of  the  School. 
Butterworth — Boyhood    of    Lincoln. 
Cabot — Ethics   for   Children. 

Canevin — Easy    Lessons   in   Christian   Doctrine. 

Capital   Supply   Co.,    Pierre,    S.    D.— South   Dakota    Course   of   Study. 
Character    Development    League — Character    Lessons    in    American    Biography. 
Church — Stories   from   Homer. 
Coe — Heroes    of    Everyday. 
Colorado    State    Sunday    School    Association — State    Course    of    Bible    Study,    Bulletin    No.     i. 


THE  PLACE  OP  RELIGION  IN  EDUCATION  1 33 

Comegys — Primer  of   Ethics. 

The    Rollo    Code    of    Morals. 
Commissioners    of    National    Education,    Dublin,     Ireland — Scripture    Lessons,    4    vols. 
Crafts — Bible  Stories  and  Poems. 
Crowell  &  Co. — Bible  Stories  for  Young  People. 
Danielson— Bible    Lessons    for    Little    Beginners. 
Dewey — Ethics  for  Home  and  School. 
Draper — Self-Culture. 

Driver — Introduction   to    Old   Testament    Literature. 
Eastman — -The  Soul  of  the  Indian. 
Eddy — Friends    and    Helpers. 
Everett — Ethics  for  Young  People. 
Farrar — Life   of   Christ. 
Faxon — Poems    Worth    Knowing. 
Field — Fingerposts   to   Children's   Reading. 
Fielding — Proverbs    of   All    Nations. 
Flanagan   &    Co. — Opening   Exercises   for   Schools. 
Francillon — Gods   and   Heroes. 
Frazer— The    Golden    Bough. 
Gaskoin — Children's   Treasury   of   Bible  Stories. 
Gatty^Outlines  of  Moral   Science. 
'Gaynor — Songs   of  the   Child  World. 
Geikie — Hours   with    the    Bible. 
George — Plan  Books. 
Gordon — Life    of    Frances    Willard. 
Gould — Syllabus   of   Moral   and    Civic    Instruction.      (Chautauqua   Daily,   July    14,    191 1.) 

Conduct   Stories. 
Green — The   Gospel   in    Literature. 
Guerber — Yourself. 

Myths  of  Greece  and   Rome. 
Harris — List   of    Stories    Suitable   for   the    Grades. 
Harrison — In   Story-Land. 
Harvard  Classics,  Vol.   17 — Fables. 
Hawthorne — Tanglewood  Tales. 
A    Wonder    Book. 
LTaygood — The  Man   of   Galilee. 

Heath   &   Co. — Fairy   Stories   from   Maerchen.  -^ 

Hervey — Picture   Work. 
Hillis — Great    Books    as    Life-Teachers. 
Holman — Edition    of    the    Bible. 
Houghton — -Telling    Bible    Stories. 
Houghton,    Mifflin    &    Co. — Book   of   Legends. 
Hubbard — Merry    Songs   and   Games. 
Hurlbut — Beautiful   Bible   Stories   for   Children.  ^ 

Life  of  Christ  for  Young  People. 

The   Story   of  the   Bible. 
International  Sunshine  Co. — Sunshine  Year  Book. 
Keller— The   Story   of   My   Life. 
Kent — l*he  Hebrew   People. 
Kingsley — Greek    Heroes. 

Kingsley   and   Palmer — Narrative   Episodes  from  the   Old  Testament. 
Lanier — The   Boys'   King  Arthur. 
Larcom — Childhood's    Songs. 
Lindsay — More   Mother   Stories. 

Adventures  While   Preaching  the  Gospel  of  Beauty. 
Lodge  and    Roosevelt — American   Heroes. 

Lyman^ — The   Story-Life   of   Jesus,    with   plan    for   child's   record   of   events. 
McClure— Story   of   My    Life. 

Miller — Biographical   Studies    in   the   Old   Testament. 
Moulton — Five    Literary    Bibles.  .^ 

Modern  Reader's  Bible. 

Old  Testament  Stories.  ^  < 

New    Testament    Stories. 
Muir — Story    of    My    Boyhood    and    Youth. 


134  ^^^  placp:  of  religion  in  education 

Neidlinger — Songs   for   Small   Singers. 

North    Dakota    Sunday    School    Association — High    School    Syllabus. 
Palmer— The   Life   of  Alice    Freeman    Palmer. 
Partridge — Story-Telling   in    School    and    Home. 
Peary — ^The   Discovery  of  the   North   Pole. 
Pfeiderer — Christianity    and    Historic    Faiths. 
Poland — Flamous  Men  of  Greece. 
Famous   Men   of   Rome. 
Potter — Children's    Bible   Stories. 
Poulsson — Finger    Plays    and    Holiday    Songs. 

In  the  Child  World. 
Ray — The    Science    of    Ethics. 
Rutland — Old  Testament  Stories. 
St.    John — Stories    and    Story-Telling. 
Salisbury   and   Beckwith — Index  to   Short   Stories. 
Scudder — Life    of   Washington. 
Fables    and    Folklore. 
Sharp — University    of   Wisconsin    Bulletin.      Course    of   character-study   based   on    Success. 
Shaw    and    McDonnell — School    Devices. 

Shearer — Gems  of  Wisdom  from  Bible  Literature  and  Proverbs. 
Southey — Life   of   Nelson. 
Smith — Songs    for    Little    Children,    Parts    i    and   2. 

Twelve   Prophets. 
Stearns — A  Manual  on  Hebrew   Private  Life. 
Taylor,    et    al— Studies    in   the    Life   of    Christ. 
Taylor — The  Parables  of  Our  Lord. 
Turley-i-Captain  Scott's   Last  Expedition, 
Tissot — Life   of    Christ. 

University   of   Chicago    Press — Constructive   Bible   Stories. 
Washington — Up    ffom    Slavery. 
Whitcomb — Heroes   of   History. 

Wiltse — Stories    for    Kindergarten    and    Primary    Grades. 
Wiggin    and    Smith — The    Story    Hour. 
Wiggin — Kindergarten    Chimes. 

Wild — Geographic    Influences   in    Old   Testament   Masterpieces. 
Wu  Ting  Fang — America. 
Unknown — Boston    Collection   of   Stories. 
Child  Life  in  Song  and  Story. 
Children's    Book    of    Moral    Lessons. 
Life  and  Manners. 

Our   Empire.  ^ 

Our  Martyred  Presidents. 
Song  Stories  for   Kindergartens. 
Stories   for  Moral   Instruction. 
Stories    for    Young   Hearts   and   Minds. 
The  Children's   Plutarch. 

Universal    Text-book    of    Religion    and    Morals. 
Youth's    Noble    Path. 
Young — Charms  of  the   Bible. 


14  DAY  USE 

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