RELiGioui Education 
 
 AND DEMOCRACY. :;,„. 
 
 BENJAMIN S.WINCHESTER' 
 
RELIGIOUS EDUCATION 
 AND DEMOCRACY 
 
 { OCT : - 1917 
 BENJAMIN S. "WINCHESTER 
 
 Cbairmau Commiiaiun ou Cbrittian Education of the Federal 
 Cuuacil of the Churchet of Cbriat in America and Assistant 
 Profesaor of Religious Education in Yale School of Religion. 
 
 THE ABINGDON PRESS 
 
 NEW YORK CINCINNATI 
 
Copyright, 1917, by 
 BENJAMIN S. WINCHESTER 
 
CONTENTS 
 
 FAaii 
 
 Preface 5 
 
 PART I 
 
 A SURVEY OP RELIGIOUS EDUCATION IN ITS 
 RELATION TO DEMOCRACY 
 
 CHAPTKR 
 
 I. Compulsory Education and Religious 
 
 Freedom 9 
 
 II. The Essentials of Democracy 18 
 
 III. The Challenge of Democracy to the 
 
 Protestant Churches of America 25 
 
 IV. The Teaching Inheritance of the Protes- 
 
 tant Churches 32 
 
 V. Some Prophets of Modern Democracy and 
 
 the New Education 42 
 
 VI. Typical Systems of State Education 54 
 
 VII. The American Public School System in 
 Its Relation to the Churches and 
 
 Democracy 80 
 
 VIII. The Development of Educational Agencies 
 
 within the Protestant Churches 94 
 
 IX. Some Recent Experiments in Religious 
 
 Education 105 
 
 X. The Mutual Relations of Church and 
 State in Providing Education for 
 
 Democracy 127 
 
 XI. Steps of Procedure toward a System of 
 
 Religious Education by the Churches. 134 
 XII. The Community Task of the Churches. . . 144 
 
4 CONTENTS 
 
 PART II 
 
 SUGGESTED PLANS AND PROGRAMS OF WEEKDAY 
 RELIGIOUS INSTRUCTION 
 
 CHAPTER PAaB 
 
 I. Typical Curricula of Moral and Religious 
 Instruction in State Systems of Edu- 
 cation 153 
 
 II. Outline of Curricula Proposed in Connec- 
 tion WITH Recent Experiments in the 
 United States 173 
 
 III. Outline of Curricula Used in the Religious 
 
 Day School and the Daily Vacation 
 Bible School 220 
 
 IV. Outline of Curricula for Week-Day Re- 
 
 ligious Instruction by Individual 
 
 Churches or Denominations 225 
 
 V. Proposed Curriculum of Religious Educa- 
 tion Correlated with Public School 
 
 Curriculum — Prize Essay 240 
 
 VI. Typical Plans of Church and Community 
 Procedure Toward More Adequate 
 Religious Instruction 244 
 
 Bibliography 277 
 
 Index 281 
 
TREFACE 
 
 The present world situation compels a serious reex- 
 amination of the foundations of democracy. Especially 
 does it necessitate a consideration of educational proc- 
 esses and materials. In the haste to achieve efficiency 
 may it not be that some indispensable values have been 
 sacrificed? The words of Jesus sound again with a new 
 emphasis: "What shall it profit a man, if he shall gain 
 the whole world, and lose his own soul?" The same ap- 
 plies to a nation as well as to the individual. "Has democ- 
 racy failed?" men are asking to-day. Has Christianity 
 failed? These have not failed, but, as one recent writer 
 has said, they have been found difficult and have not yet 
 been fairly tried. 
 
 Under the conviction that a fresh study of the relation 
 of religious education to democracy would just now be 
 especially timely, the present writer prepared for the 
 Commission on Christian Education of the Federal Coun- 
 cil of the Churches of Christ in America a Survey of 
 Week-day Religious Instruction. In this task many valu- 
 able suggestions and criticisms were made by the members 
 of the Commission. The writer would express his peculiar 
 obligation to the chairman. Dean W. F. Tillett, D.D. ; the 
 secretary, the Rev. H, H. Meyer, D.D. ; and to the chair- 
 man of the special subcommittee appointed for this pur- 
 pose, Professor W. J. Thompson, D.D. 
 
 This Survey, which appeared as a part of the Quad- 
 rennial Report of the Commission, has been carefully re- 
 vised and is now contained in Part I of the present volume. 
 
 For those who are contemplating a more adequate pro- 
 gram of religious education there is provided in Part II 
 
 6 
 
PEEFACE 
 
 a selection of documents drawn from a wide field of 
 observation. Among these are typical curricula illustra- 
 tive of systems of religious and moral education which 
 are under state control, in Germany, France, and Eng- 
 land ; copies of legislative enactments from Australia and 
 Canada; syllabi giving full requirements for voluntary 
 instruction in the Bible for state credit, as in North 
 Dakota and Colorado; supplementary programs, for situ- 
 ations such as exist at Gary, Indiana, and plans for 
 vacation schools ; suggested reconstruction of public school 
 curricula to develop a sense of religious values ; and plans 
 of organization, denominational and interdenominational, 
 community and national, to suit a variety of conditions, 
 rural and urban. 
 
 It is hoped that the material thus assembled may be 
 of some real service to those who in this critical moment 
 of the world's history are striving to develop through 
 educational methods a religion that shall be vital and 
 genuine. 
 
PART ONE 
 
 A SURVEY OF THE RELIGIOUS EDUCATION IN ITS 
 RELATION TO DEMOCRACY 
 
CHArTER I 
 
 COMPULSORY EDUCATION AND RELIGIOUS 
 FREEDOM 
 
 Two principles seem to be firmly established in the life 
 of the American people : the principle of compulsory edu- 
 cation and the principle of religious freedom. We may re- 
 gard it as a settled conviction that the nation is responsi- 
 ble for providing educational facilities for all its children, 
 and for compelling them, if need be, to avail themselves of 
 these advantages. It is also a settled conviction that any 
 form of religious instruction which may be given under 
 public auspices must not interfere with the religious free- 
 dom which is the birthright of every American citizen. 
 The problem is, how to reconcile these two principles in 
 practice. If the state undertakes to include religious in- 
 struction as an integral part of the educational system, 
 it lays itself open to possible criticism from those who 
 stand as the guardians of religious freedom. If, on the 
 other hand, it refrains from offering religious instruction, 
 it must then be admitted that the state system of edu- 
 cation is defective at a vital point, for all will agree that 
 any system of education which is designed to prepare 
 youth for the responsibilities of citizenship in a democ- 
 racy, but which fails to include religion, is an imperfect 
 and incomplete system. Thus far the people of the United 
 States have found it more expedient to follow the second 
 course than the first, relying upon private agencies to 
 supply the religious element in education which the state 
 itself has omitted from its public school system. 
 
 9 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 Three great types of faith are represented in the United 
 States : Judaism, Roman Catholicism, and Protestantism. 
 Probably a majority^ of the people in the United States 
 would acknowledge at least a nominal connection with 
 some religious body standing for one or the other of 
 these faiths. Upon these adherents of religion rests the 
 responsibility for providing religious instruction for the 
 entire citizenship. None of these three faiths would 
 repudiate this responsibility, at least in so far as its own 
 constituency is concerned. All alike recognize the obli- 
 gation to instruct the child in the essentials of religion. 
 And while all these three types of faith have much in com- 
 mon, being based in part upon the same Scriptures, each 
 has addressed itself to the problem of religious education 
 in its own way, providing agencies and material and 
 working out methods which are in harmony with its own 
 peculiar point of view in religion and its conception of 
 education. 
 
 In obedience to their ancient law,^ the Jews, in home 
 and in synagogue school, have been faithful in the dis- 
 charge of their teaching responsibility, a fact which goes 
 far to explain the remarkable persistence of the Jewish 
 faith in its essential characteristics, in spite of long-con- 
 tinued opposition and oppression. In the United States, 
 in many communities, the Jews require their children to 
 attend week-day sessions of the religious schools. In 
 New York city there is a Bureau of Education of the 
 Jewish Community, which proposes to provide not less 
 than five hours a week of religious instruction, in well- 
 equipped buildings, under well-trained teachers who are 
 paid salaries not less than those received by public school 
 teachers. At the present time, there are over four hundred 
 organized Jewish schools for week-day instruction, in 
 
 ' The number of communicants for 1915 is reported by Dr. Carroll as 39,380,670. 
 If children were also included the number might possibly reach a total of 47,000,000. 
 ' Deut. 6. 4-9. 
 
 10 
 
EDUCATION AND RELIGION 
 
 which more than three thousand paid teachers are em- 
 ployed, at a cost of approximately ^2,000,000 annually 
 — a sum which is made possible only through great per- 
 sonal sacrifice. In addition to the week-day school, many 
 synagogues also maintain Sunday schools, but, in spite 
 of all effort, it is said that not more than one fourth of 
 the children of Jewish parentage in this country receive 
 regular religious instruction.^ 
 
 The Roman Catholic Church has always emphasized 
 the importance of religious instruction, but has never 
 looked kindly upon the American public school s^'stem, 
 with its artificial distinction between secular and reli- 
 gious instruction. The Roman Church has refused to 
 recognize this distinction, insisting that all education 
 should be under the supervision of the church. It voices 
 its protest against the public school in the parochial 
 school, which it maintains wherever possible, submitting 
 to what it regards as double taxation for this purpose, 
 in order that Catholic youth may be taught in an atmos- 
 phere of religion and under the eye of the priest. But 
 the Roman Catholic Church does not, on this account, 
 neglect the public school; many of the priesthood are to 
 be found upon school boards, and many Roman Catholics 
 are teachers in the public schools ; in one instance known 
 to the writer, practically the entire teaching force in a 
 school situated in the midst of a Roman Catholic section 
 in one of our large cities is drawn from the adherents of 
 this faith, and the school is, to all intents and purposes, 
 a parochial school, supported by public funds, but prac- 
 tically, though not oflScially, under the control of the 
 Roman Catholic Church. Effort has often been made in 
 the United States to secure a division of school funds, a 
 part being set aside as available for the parochial school, 
 but the suggestion has never yet met with favor. Such 
 
 > Religious Education, XI, p. 227. 
 
 11 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 a plan is held by many Catholics themselves to be funda- 
 mentally opposed to the genius of the public school as a 
 democratic institution. It is not known how large a pro- 
 portion of the children of Roman Catholics remain un- 
 touched by the church's efforts to supply religious instruc- 
 tion. Although many Catholic children attend the public 
 schools, it is probable that the great majority even of 
 these are for a considerable period brought under the 
 church's teaching influence. 
 
 Protestants, no less than Roman Catholics and Jews, 
 acknowledge their responsibility for providing religious 
 instruction. It is generally admitted, however, that the 
 instruction thus far provided has been less effective than 
 it should be, and far from adequate. There are several 
 reasons why this is so. In the first place, the members of 
 Protestant churches have devoted themselves to the cause 
 of freedom in its larger aspects, and to this end have been 
 instrumental in the extension and development of the pub- 
 lic school system and in the establishment of colleges, uni- 
 versities, and other institutions of higher learning. Jeal- 
 ous of their freedom in religion, they have been content 
 to see the growth of general education, trusting that 
 religious instruction would be supplied in some 'way by 
 private agencies. From this element in the population 
 has come also, in large measure, the initiative in the 
 social-settlement movement and other democratizing 
 agencies. Thus, both leadership and financial support 
 have been required which otherwise might naturally have 
 been available for the development of religious education. 
 
 Again, among Protestant bodies there is often uncer- 
 tainty as to where the responsibility for religious instruc- 
 tion properly lies. In the Roman Catholic Church there 
 is no such uncertainty; the priest has his duty clearly 
 marked out for him. The Jewish rabbi also perceives his 
 duty with equal clearness. But Protestant pastors some- 
 
 12 
 
EDUCATION AND RELIGION 
 
 times boast that "they do not meddle with the Sundaj' 
 scliool," and many I*n)lestant cliurclies make no provision 
 in their bn<lget even for the cost of lesson material, leav- 
 ing to devoted laymen and women the whole responsibility 
 for the instrnction of the chnrch's children in religion. 
 
 Undoubtedly, the most serious obstacle to effective re- 
 ligious education has been the weakening of the Protes- 
 tant forces through excessive division. This is a part of 
 the price paid for religious liberty. The whole Protestant 
 movement has been a movement toward freedom, and 
 freedom in the church, as elsewhere, has too often been 
 interpreted as being synonymous with individualism. 
 The one hundred and fifty Protestant denominations in 
 the United States to-day all testify to this spirit of inde- 
 pendence in matters of religious faith and practice. But 
 this very division of forces has so reduced the strength of 
 any one denomination in most communities as to make it 
 impossible to provide the essentials of effective religious 
 instruction, such as proper lesson material, suitable class- 
 rooms and equipment, and trained teachers. On the other 
 hand, such has been the divergence between denomina- 
 tions in their theory of education, some holding strongly 
 to the principle of Christian nurture and emphasizing 
 the catechism as a preparation for confirmation, others 
 exalting conversion and looking with distrust and even 
 disparagement upon all educational methods of develop- 
 ing the religious life, that it has been in many instances 
 impossible to unite upon a practical program of coopera- 
 tive religious instruction. 
 
 There are indications, however, that this overemphasis 
 upon superficial and often accidental differences between 
 the various branches of Protestantism is giving place to a 
 keener appreciation of those great fundamentals which 
 underlie all types of Christian faith, and to a spirit of 
 cooperation in the great common tasks of the kingdom of 
 
 13 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 God. One evidence of this is seen in the association of the 
 Sunday schools which are to be found in practically every 
 Protestant church, binding them together for the achieve- 
 ment of a common task. Although the instruction in the 
 individual school has been too brief and often desultory, 
 its influence has been enhanced by the sense of mutual 
 support which has come through association with other 
 churches in the same community, and through such as- 
 sociation the churches have been feeling their way toward 
 closer cooperation along new lines, making for practical 
 eflSciency while preserving religious liberty. Organiza- 
 tions like the Federal Council, the Sunday School Coun- 
 cil, the Missionary Education Movement, and other 
 similar federated movements, are illustrations of the new 
 spirit which is permeating the Protestant denominations, 
 and through them the life of the nation. 
 
 Within the last few years great advance has been made 
 in Protestant circles. With the perfecting of the means 
 and methods of public school education, the disparity 
 between this and Sunday school instruction became 
 more apparent. The oflBcial societies and boards of the 
 Protestant denominations began to concern themselves 
 seriously with the production of graded lesson material, 
 the improvement of equipment and the conditions of 
 teaching, and with the preparation of teachers. All this 
 has made only the more evident the impossibility of pro- 
 viding adequate instruction in religion within the space 
 of thirty or forty minutes on one day a week, and that a 
 rest day. 
 
 A comparison of the actual time devoted to instruction 
 and training in the Christian faith with either the total 
 school time or the recreation time of the average pupil, 
 reveals an astonishing discrepancy and makes one wonder 
 that so much is actually accomplished for religion in so 
 brief a period. The same conclusion is reached upon com- 
 
 14 
 
EDUCATION AND RELIGION 
 
 parison of the time devoted to the study of the Bible with 
 the time required for the study of any common subject 
 like mathematics, or even penmanship, in the public 
 schools. Already there are many among the Protestant 
 forces who are turning their eyes toward the other days 
 of the week in the hope of discovering somewhere an 
 opportunity for inserting at least a limited program of 
 religious instruction among the many studies and activi- 
 ties planned for children and young people. 
 
 The Sunday School Council minutes for January, 1917, 
 give 18,001,103 as the number now enrolled in the Sunday 
 schools of the twenty-eight constituent Protestant denomi- 
 nations. This number includes a considerable number 
 of adults. According to the census reports of 1915, 
 there are 22,000,000 children enrolled in the public schools. 
 This, of course, does not include all of the children 
 of school age; allowance must be made for the pupils 
 in attendance upon private schools and parochial schools. 
 All things considered, it is a large task confronting the 
 Protestant churches, first, to provide a religious instruc- 
 tion which shall reach all who are entitled to it; and, 
 second, to provide an instruction which shall be ade- 
 quate. 
 
 It is a significant fact that just at the time when the 
 oflBcials of the Protestant denominations are turning their 
 attention with a new solicitude to the task of making re- 
 ligious instruction more adequate, a new interest in this 
 same problem is manifest in another quarter. At its con- 
 vention in 1903, the National Education Association took 
 the following action with reference to religious instruc- 
 tion: 
 
 We must conclude, therefore, that the prerogative of religious 
 Instruction is in the church, and that it must remain in the 
 church, and that in the nature of things it cannot be farmed out 
 to the secular school without degenerating into a mere deism 
 
 15 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 without a living Providence, or else changing the school Into a 
 parochial school and destroying the efficiency of secular instruc- 
 tion. 
 
 Since then, however, the impression has been gaining 
 ground that something is wrong with the educational situ- 
 ation. However successful the public schools may be as 
 disseminators of information, the realization is being 
 forced upon us that knowledge does not insure morality, 
 much less religion. Many close students of education have 
 been growing increasingly solicitous over the fact that 
 dishonesty, a spirit of lawlessness, lack of loyalty and 
 true patriotism — not to mention more serious lapses into 
 immorality — are to be found in schools which otherwise 
 seem to have conformed to requirements. Moreover, the 
 popular ignorance of the Bible has been widely deplored, 
 no less by teachers of literature and history than by 
 zealous representatives of the church. It was also ob- 
 served that boys and girls attending the public schools 
 were drawing the altogether logical but fatal inference 
 that, inasmuch as attendance upon the public school is 
 required, while attendance upon Sunday school is op- 
 tional, therefore, "secular education" is important, but 
 religious instruction is a matter of indifference. 
 
 Several interesting experiments have recently been 
 made in the field of general education, such as the North 
 Dakota plan for securing a better knowledge of the Bible, 
 the Colorado plan for increasing the effectiveness of Bible 
 teaching, and the Gary plan, which offers to leave un- 
 occupied a portion of the pupil's week-day program on 
 condition that this be filled with appropriate religious 
 instruction by the church, at the option of the parent. 
 
 The members of the Protestant churches have ap- 
 proached the task of education in general from the point 
 of view of civic necessity ; religious instruction they have 
 regarded too often as a matter of denominational concern. 
 
 16 
 
EDUCATION AND RELIGION 
 
 The time is at hand when religious education also must 
 be regarded in the light of its relation to democracy and 
 civilization. The experiences of the Great War have 
 brought home to the nation the realization of the fact that 
 many questions long supposed to be settled are now to be 
 reopened. The very princii)les fundamental to democracy 
 must again be defined. The meaning of democracy, the 
 meaning of religion, the meaning of education, and the 
 relation of each of these to the other, must all be made 
 clear. Before entering upon the task of reconstructing 
 civilization out of the remnants and ruins which shall 
 remain, it is expedient to inquire: What is democracy? 
 What is the relation of the Protestant churches to democ- 
 cracy and to those new problems which democracy must 
 face? What can these churches contribute to the solu- 
 tion of these problems of democracy through education? 
 What agencies are available for their use? And what 
 should be the educational program of the churches for 
 meeting this crisis in democracy? As shedding light 
 upon these problems, it will be well to consider the de- 
 velopment of the ideal of democracy in the United States 
 and the attitude of the great religious bodies respec- 
 tively toward this ideal. It will then be in order briefly 
 to review historically the relation of the church to 
 education, the development of popular compulsory edu- 
 cation as a function of the state, and the rise of typical 
 state systems of education. Finally, we may consider the 
 significance of recent educational experiments in the 
 United States, whether from the side of church or state, 
 looking toward a more generous provision for religious 
 instruction. With these facts in mind, the churches will 
 be in a position to address themselves constructively to 
 the task of formulating a program. 
 
 17 
 
CHAPTER II 
 THE ESSENTIALS OF DEMOCRACY 
 
 The Pilgrim Fathers came to these shores in the quest 
 of a country where every man might be free to worship 
 God according to the dictates of his own conscience, and 
 the same spirit found its political embodiment in the state 
 which was later developed. The assertion in the Declara- 
 tion that "all men are equal," though often misunderstood 
 and frequently misapplied, has been fondly cherished, 
 while the pronouncement that they are "endowed by their 
 Creator with certain inalienable rights," among which 
 are "life, liberty, and the pursuit of happiness," has 
 served as a kind of irreducible minimum for democracy. 
 
 The Constitution of the United States combined, in a 
 skillful and remarkable manner, provisions for the safe- 
 guarding of individual liberty with others designed to 
 secure national strength. At the same time the adoption 
 of the Constitution, which provided for a republican or 
 representative form of government, was in itself a recog- 
 nition of the limitations of pure democracy, or direct 
 government by the people, as originally embodied in the 
 town meeting. 
 
 As time went on, however, the very machinery of gov- 
 ernment which was originally devised with great care 
 so as to conserve the rights of the individual, on the one 
 hand, against the encroachment of tyranny, and, on the 
 other hand, to maintain the authority of the state, has, in 
 fact, so developed as to leave the individual often exposed 
 to a tyranny, not of the state, but of other individuals who 
 were shrewd, designing, and unscrupulous, while the state 
 
 18 
 
THE ESSENTIALS OF DEMOCRACY 
 
 has been itself an unintentional and unwilling party to 
 the oppression, even ]n'otecting tliese offenders in their 
 exploitation of the ignorant and weak. 
 
 So far as the political development is concerned, there- 
 fore, the tendency has been, at least until recent years, to 
 emphasize the rights of the individual as the characteristic 
 feature of democracy, and to think of the government as 
 an instrument intended for the convenience of the individ- 
 ual. From an individualistic point of view, the line be- 
 tween rights and wants is a very hazy one, and under 
 such a conception politics is likely to become a scramble 
 between the stronger and the weaker for the attainment of 
 their personal desires. Nothing could be more dramatic 
 than the struggle as it has been actually carried forward 
 in the United States, for the stakes have been large and 
 the competition correspondingly keen. 
 
 Visitors from other countries who were accustomed to 
 a monarchical form of government naturally found much 
 to criticize in what they saw here. Democracy in America 
 was said to be extravagant, inefficient, wasteful, and, al- 
 though it claimed to secure to each individual his rights, 
 there were few modern states where the individual sub- 
 mitted to so many kinds of personal inconvenience. There- 
 fore, it was easy to pass the hasty judgment that democ- 
 racy is a failure. But true lovers of democracy are not 
 content to have it judged by its superficial appearance at 
 a particular moment. It is argued that the function of 
 democracy is not primarily to produce the best govern- 
 ment, but to produce the best men. Moreover, democracy 
 is itself in a state of evolution, and its results are best seen 
 by comparing it with itself at intervals, rather than by 
 comparing it with some long-established monarchy which 
 may have succeeded in perfecting certain details of gov- 
 ernmental procedure. It was hardly to be expected that 
 a whole people should become at once proficient in all the 
 
 19 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 intricate details which hitherto have been left largely to 
 the attention of a comparatively small ruling class. And 
 when one takes this long look at the history of democracy 
 in the United States there is no doubt that it is develop- 
 ing men into better citizens. Notwithstanding the dilut- 
 ing of the earlier idealism by the influx of great masses 
 of humanity, sometimes at the rate of a million a year, 
 speaking different languages, bringing with them other 
 traditions and customs, often so poor and so ignorant as 
 to become a serious charge upon the body politic, democ- 
 racy has thus far succeeded, in the main, in assimilating 
 this vast company of new Americans to its own life, and 
 has infused into them the "American spirit." 
 
 A few illustrations will suflSce. In the first place, there 
 has been a steady movement toward a more effective 
 popular control of the machinery of government. The 
 emphasis has been shifted from the thought of public 
 office as a means of private advantage to the conception 
 of office as a public trust and of the officer as a servant 
 of the people. The temptation to corruption has been 
 lessened by the adoption of the secret ballot, and attempt 
 is being made still further to curtail the power of the 
 boss through advocacy of the direct primary. Effort is 
 being made to compel public officers to be more immedi- 
 ately responsible to the voters electing them, and thus 
 to free democracy from the evils of special privilege and 
 boss rule, and make it efficient in providing for the com- 
 mon good. Forces are at work, designed to reduce the 
 extravagance of governmental expenditures. In order to 
 bring home to the individual a keener appreciation of his 
 personal share of the burden of government, and further 
 to check the making of huge appropriations for purely 
 private or sectional advantage, there has been a steady 
 tendency to substitute direct for indirect methods of taxa- 
 tion. It is becoming the custom to appoint commissions, 
 
 20 
 
THE p:ssentials of democracy 
 
 endowed with large discretionary powers, to deal directly 
 with matters too intricate and pressing to await the slow 
 action of law-making bodies. Perhaps the most con- 
 spicuous example of such service is that rendered by the 
 Interstate Commerce Commission, as a result of which 
 the railroads have been brought so completely under 
 popular control as to seem now somewhat in danger of 
 falling outside the field of profitable investment, and 
 hence unable to command the capital necessary for their 
 development and maintenance. Relief from the oppression 
 of vast combinations of capital is urgently demanded, and 
 the disturbance of the public convenience through the 
 disputes of labor and capital is becoming increasingly 
 subject to adverse public criticism which finds expression 
 in boards of arbitration and restrictive legislation. 
 
 Back of all these is a far deeper concern for the life 
 of the people, and a determination to safeguard those 
 interests which are common to all. Take, for example, 
 the matter of public health and public morals. Closely 
 connected with such service is that of the public parks 
 and playgrounds commissions, which have done so much 
 in recent years to provide wholesome recreation for those 
 in the community who need it most. Within a decade the 
 movement for getting entirely rid of the saloon with all 
 its vicious and corrupting appurtenances has proceeded 
 so silently and swiftly that there is good reason to hope 
 that a few years more may see it absolutely wiped out. 
 The management of prisons is becoming more humane, 
 and the establishment of juvenile courts, with their 
 friendly probation officers, is another step toward the 
 recognition of the duty which democracy still owes to 
 those who are largely the victims of its own inadequacy. 
 Of a similar nature has been the legislation abolishing 
 child-labor, all of which is a part of the whole great move- 
 ment for conservation of all natural resources. The day 
 
 21 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 for the free exploitation of all natural resources is pass- 
 ing. 
 
 Thus it appears that, while the earlier stages in the de- 
 velopment of democracy in the United States were charac- 
 terized by an undue emphasis upon individual rights, and 
 by a widespread tendency to exploitation, during recent 
 years a great change has quietly been taking place in the 
 spirit of the people, a change which looks in the direction 
 of a corresponding emphasis in the future upon the duty 
 of the individual as a citizen of the democracy, the duty 
 of willing service and faithful cooperation for the welfare 
 of all. 
 
 Keal democracy must ever rest upon two great correla- 
 tive principles, each of which is fully recognized and 
 generally accepted : first, the right of every individual to 
 life, liberty, and the pursuit of happiness, without en- 
 croachment thereupon by any other individual; and, 
 second, the duty of the individual not only to respect this 
 right of every other, but also to join with all others in 
 the whole-hearted endeavor to secure for all those bless- 
 ings which are the fruit of cooperative effort, and can 
 be secured only by such effort. Overemphasis upon the 
 first principle leads to individualism or the exploitation 
 of society by one or a few of its members, while over- 
 emphasis upon the second principle leads to socialism, 
 the logic of which tends toward the subordination of the 
 individual to society as a whole, and the possible restric- 
 tion of individual initiative. Somehow the balance be- 
 tween these two extremes of democracy must be main- 
 tained in the administration of the commonwealth. 
 
 The maintenance of this balance requires a high average 
 of intelligence, and wide diffusion of knowledge in the 
 citizenship of a democracy. The j)roblenis regarding which 
 the individual is called upon to express himself are often 
 highly complicated. And he should at least be able in- 
 
 22 
 
THE ESSENTIALS OF DEMOCRACY 
 
 telligeutly to aid in the selection of men who are especially 
 qualified to deal with them, and to give to them loyal and 
 eflfective support wheu once they have been chosen. 
 
 But more is demanded than mere intelligence. Some of 
 the most intelligent have turned out to be the worst citi- 
 zens. A true democracy involves the voluntary subordina- 
 tion of individual interests and desires to the require- 
 ments of social welfare. In a growing democracy this will 
 be increasingly true, which means that more and more ex- 
 acting standards of behavior must 'constantly be imposed 
 upon the individual by society. A recent writer has said :^ 
 ''Democracy has assumed an express responsibility for the 
 achievement of the stupendous task of making this world 
 a better place in which more human beings will lead better 
 lives than they have hitherto had an opportunity of doing. 
 It will never succeed in making better men and women, 
 unless an unprecedentedly large number of citizens seek 
 to be better men and women." This is something which 
 cannot be brought about by legislation or the application 
 of external force. Real democracy is the resultant of 
 forces which are within the life of the individual, forces 
 which are spiritual and religious in their nature. 
 
 At the heart of democracy there must be faith, the 
 same kind of faith which is attributed to Abraham when 
 he went forth, not knowing whither he went, but seeking 
 a better country, that is, a heavenly; the same kind of 
 faith which made the Protestant and the Pilgrim. It 
 is the free spirit of the pioneer, rather than the plodding 
 submission of the subject, that is characteristic of democ- 
 racy. To quote again the words of the writer just re- 
 ferred to,2 "A democracy becomes courageous, progressive, 
 and ascendent, just in so far as it dares to have faith, 
 and just in so far as it can be faithful without ceasing 
 
 • Herbert Croly, Progressive Democracy, p. 406. 
 ' ProgreBsive Democracy, p. 168. 
 
 23 
 
EELIGIOUS EDUCATION AND DEMOCKACY 
 
 to be inquisitive." And this faith must be a faith in the 
 possibilities of human nature, in the development of in- 
 dividual and social values, rather than in the accomplish- 
 ment of specific results. Such a faith "means the assump- 
 tion of large risks, and the making of large sacrifices," 
 risks and sacrifices which the new demands laid upon 
 democracy by recent developments of world-wide signifi- 
 cance will more than ever require of the Christian 
 churches of America. 
 
 24 
 
CHAPTER III 
 
 THE CHALLENGE OF DEMOCRACY TO THE PROT 
 ESTANT CHURCHES OF AMERICA 
 
 It has not been easy for a composite people like those 
 of the United States, whose sympathies are naturally 
 divided, to analyze calmly the causes which led up to the 
 war, to estimate justly the issues at stake, or to interpret 
 correctly the trend of events. But whatever may have 
 been the motives originally behind the war, it is certain 
 that the nations who have done the fighting have under- 
 gone the severest kind of discipline, a discipline which can- 
 not but result in a more intense feeling of nationality in 
 each of these peoples, a clearer conception of the ideals for 
 which nationality is the symbol, and a deeper loyalty to 
 these ideals. There is bound to be a closer understand- 
 ing between all classes of citizens as they share in the 
 terrible democracy of the battlefield; a more intimate 
 understanding also between those nations which have 
 fought shoulder to shoulder as allies in a common cause, 
 which ought to facilitate a larger degree of peaceful 
 cooperation between them in the future. Even between 
 those nations which have opposed each other, there is 
 likely to be a feeling of increased respect, for, irrespective 
 of results, the costs have been so stupendous that each 
 side must recognize and admire the genius and valor of 
 the other. Thus from the crucible of war there is likely 
 to be gained a clearer conception of values or ideals, 
 a more intense loyalty, a spirit of comradeship and co- 
 operation, all of which are essential to the spread of real 
 democracy. The main question now is whether, in the final 
 
 25 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 analysis, these values shall be interpreted in terms of 
 individual freedom, or in terms of governmental suprem- 
 acy and of centralized force. 
 
 This war has tried the soul of America as well as the 
 soul of Europe. Through all the terrible days, the United 
 States was confronting a great moral problem — the prob- 
 lem involved in attempting to maintain its honor as a 
 nation and remain true to its democratic ideal, while 
 profiting by the world's misfortune. The question was, 
 Will America declare herself with reference to her ideals? 
 The call came, summoning the people to a new patriotism, 
 bringing a challenge to American citizenship. Had Amer- 
 ica, then, something worth sacrificing for? Were there 
 values here, ideals, which not only had cost precious 
 life, but were worth such price again to maintain? The 
 United States professed to be eager to render service, a 
 world service. Was she ready for it? Was she fitted 
 for the task? Surely not while those things which the 
 world saw as most characteristic of America were her 
 sordid commercialism, her boastful egotism, her selfish 
 individualism. If she aspired to perform some really 
 noble task, she must first of all be true to herself. Out 
 of the raw and uncouth mass of American strivings must, 
 somehow, be disclosed an ideal, beautiful, lofty, and 
 worthy to command the devotion of the world's chastened 
 spirit. 
 
 There was danger lest the summons of the new patriot- 
 ism be interpreted too narrowly and degenerate into a 
 mere tool of the demagogue. If the motive appealed to 
 were self-interest, even though it were national self-in- 
 terest, then we should have had merely a nationalized 
 selfishness, the projection iiito the sphere of national life 
 and relationships of the old spirit of individualism and 
 self-seeking which had been too characteristic of American 
 democracy. But as the time had come to reassert in the 
 
 26 
 
THE CHALLENGE OF DEMOCRACY 
 
 sphere of private life tlie obligation to work with equal 
 diligence to secure the welfare of all, so now the United 
 ytates as a nation had finally to take its place among the 
 other members in the family of nations, not as an isolated 
 unit to strive to secure from this association merely such 
 benefits as it can api>ropriate for its own use, but as a 
 vigorous and willing sharer in the world's burden, a par- 
 ticipant in the struggle to secure for all humanity every- 
 where equal justice and opportunity. 
 
 As we have seen, if America is to justify herself as 
 a democracy in the eyes of the world and of her own 
 people, she must have faith, a faith that means 'Hhe as- 
 sumption of large risks and the making of large sacri- 
 fices." Still more is this true if she is now to be a partici- 
 pant in the conduct of the world's affairs, a contributor 
 toward the solution of the world's problems. Such a faith 
 is something more than the glorification of a particular 
 form of government, or devotion to a particular political 
 prognilb. It is the kind of faith which is loyal to an ideal, 
 an ideal in which are comprehended all those things which 
 to the free man are of most worth : justice, opportuuitj^, 
 unhampered initiative, and the joy of working together 
 for the common good. It is a faith both reverent and 
 humble, acknowledging its dependence upon God, look- 
 ing to him for guidance and insisting upon the right of 
 every man to immediate approach to God. But it is a 
 faith which is saved from arrogance by the firm convic- 
 tion of the essential unity of human nature, and by the 
 belief that the highest and most enduring satisfactions 
 are attained by anyone only when he is working with 
 others that all may accomplish for all men the will and 
 purpose of God. The real question for America, as for 
 any democracy, will be this, Can she instill such faith in 
 the hearts of her citizens? 
 
 Faith, in a democracy, is not propagated by govern- 
 
 27 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 mental or any other kind of authority. Laws are not the 
 cause of progress; they merely register the advance al- 
 ready made under the compulsion of faith. The agencies 
 most directly concerned in the fostering of such faith are 
 the churches. Through their teaching office the churches 
 undertake to transmit to each new generation their herit- 
 age of faith, the story of the men of faith who have sought 
 and found God and have tried to order their lives in 
 harmony with his purposes, the writings and teachings 
 of patriarchs, prophets, and wisemen, the principles and 
 ideals which have won recognition as of divine origin ; in 
 short, the. background of ideas and feelings which con- 
 stitutes the faith of any particular church. 
 
 The most venerable of the faiths largely represented in 
 the United States is, of course, the Jewish. A religion 
 based upon an immediate and, intimate relation to God, 
 and with a strong emphasis in its teaching upon right- 
 eousness and justice, Judaism possesses many of the ele- 
 ments required to-day by the new patriotism : reverence, 
 loyalty to the laws of God, a virile and persistent faith. 
 Nevertheless, the influence of the Jewish church in Amer- 
 ica, as a church, is confined largely to the members of the 
 Jewish community. Within these limits, its influence may 
 be said to be helpful to the cause of democracy. 
 
 The autocratic system of the Roman Catholic Church is, 
 on the other hand, the antithesis of democracy. As an 
 institution, it not only does not teach democracy, it does 
 not believe in democracy. It does not believe in the im- 
 mediate approach of the individual to his God, but teaches 
 that approach must be made through the person of a 
 mediator, the priest. It does not believe that the in- 
 dividual can be trusted to assume directly for himself 
 the responsibility of ascertaining what the will of God 
 is, nor of formulating for himself a program of conduct. 
 The church assumes that responsibility for him, and the 
 
 28 
 
THE CHALLENGE OF DEMOCRACY 
 
 individual must accept its teaching and confonn to its 
 program on pain of being denied the satisfactions which 
 the church has to offer in its sacraments. According to 
 its theory, man is not safe, society is not safe, except as 
 it yields implicit and unquestioning obedience to au- 
 thority, the authority of tlie church as expressed through 
 the utterance of the supreme and infallible pontiff. It is 
 evident that an institution which embodies such a con- 
 ception of religion can hardly be in sympathy with the 
 kind of individual freedom for which true democracy 
 stands. America can hardly depend upon the Roman 
 Catholic Church to supply the kind of teaching and influ- 
 ence which make for democracy. 
 
 The responsibility for this teaching task falls mainly, 
 then, upon the Protestant churches of America. These 
 churches, in their very variety of worship, creed, methods 
 of work and organization, are an expression of the free- 
 dom which is characteristic of democracy. And while 
 some lay greater stress upon the observance of the sacra- 
 ments and the ritual of worship, and others lay stress 
 upon the preaching function, in either case they are de- 
 pendent upon the work of teaching, to raise up the church 
 of the future. Still more necessary is it that this teach- 
 ing function should be emphasized if the Protestant 
 churches are to meet their full responsibility as repre- 
 sented in the demands of the new patriotism. 
 
 We have traced briefly the growth of democracy in the 
 United States. We have noticed the tendency to over- 
 emphasize individual rights in the interest of selfish 
 advantage. We have seen democracy reasserting the 
 duty of the individual to labor for the common wel- 
 fare. For the securing of this welfare, for maintaining 
 the balance between self-interest and the interests of the 
 community; in short, for the successful working of democ- 
 racy, we have pointed out the necessity for a high degree 
 
 29 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 of intelligence in its citizenship. Hence, the American 
 system of compulsory education. 
 
 But, on the other hand, we have noticed that democracy, 
 in order to meet the strain to which it is subjected in 
 practice, must be permeated with another quality : ideal- 
 ism, faith, religion ; a faith not only in democracy, but a 
 faith in God which is free to grow and to express and to 
 propagate itself in democratic fashion. Such a faith can- 
 not do for democracy what it should, if there is any sus- 
 picion, on the one hand, that it is hampered by considera- 
 tions of expediency or subserviency because of any de- 
 pendence upon the bounty of the state, nor, on the other 
 hand, if there is suspicion that it assumes to employ the 
 sanctions of religion in such wise as to control the policies 
 of a free government. Hence the separation of church 
 and state in America. 
 
 Again, we have seen why the country must largely de- 
 pend upon the Protestant churches as possessing in pre- 
 eminent degree those qualities necessary for building up 
 the ideals of freedom, and for expressing and extending 
 the freedom of the faith. This does not imply a disparage- 
 ment of other churches; still less is it an indorsement of 
 intolerance and sectarianism. The fact remains that the 
 influence of the Jewish church is naturally limited to its 
 own constituency, and that the genius of the Roman 
 Catholic Church is autocratic, not democratic. The 
 strength of the Protestant churches lies in their freedom 
 to discover, to appropriate, and to disseminate truth, 
 while their apparent weakness lies in their divisions, 
 these likewise an expression of their freedom. The ques- 
 tion is, in view of the present critical situation in Amer- 
 ican democracy and in world relationships, can these 
 churches find such a basis of common, cooperative effort 
 as shall enable them effectively to teach the faith which 
 is both Christian and democratic, and thus to discharge 
 
 30 
 
THE CHALLENGE OF DEMOCRACY 
 
 to the full their responsibility? Any plan of cooperative 
 teaching effort must have due regard for the prerogative 
 of the state in its work of education, for the churches 
 themselves as interpreters of the truth, and for the actual 
 moral and religious needs of children and youth in the 
 conditions in which they find themselves to-day. At this 
 point it will be instructive to consider what has been, 
 historically, the relation of the church to education. 
 
 81 
 
CHAPTER IV 
 
 THE TEACHING INHERITANCE OF THE PROTES- 
 TANT CHURCHES 
 
 Jesus was the embodiment of the ideals of democracy. 
 He thought of God as a kind and loving Father, and of all 
 men as his children. As a child of God, every person, 
 however exalted or humble, was alike the object of God's 
 care and solicitude. True life, as he thought of it, in- 
 volved two things: an intelligent sharing of the life and 
 work of God, and a sharing by men with each other of 
 the good things which are God-given, To do this one must 
 know God, and every individual must be free to come to 
 God, to inquire of him, to commune with him, directly 
 and immediately. And for the rest, God would hold 
 each one responsible for his own life and for the use 
 made of opportunity. 
 
 Jesus was preeminently a teacher. He had the spirit 
 of the true teacher, the desire to expand, to educate the 
 life of every person, to free it of its limitations and con- 
 straints. He taught with a peculiar power and authority, 
 because he embodied in his own personality the things he 
 undertook to teach. Indeed, we may say that Jesus antici- 
 pated very nearly all that has since been advocated in 
 educational method and illustrated it in his own teaching; 
 the importance of personality, the grading of pupils, the 
 appeal to interest, the use of the story, the stimulation of 
 observation by the laboratory method, the study and 
 interpretation of facts, the use of questions, the organiza- 
 tion of ideas, the development of the power of discrimina- 
 tion toward differing values the enlistment of self- 
 
 32 
 
THE PROTESTANT INHERITANCE 
 
 activity, the encouragement of initiative, and the provid- 
 ing of oppoi'tiniity for motor expression — all these may 
 be found, together with an earnest admonition not to 
 neglect the child, in the teaching of Jesus. 
 
 The primitive Christian community was a democracy 
 in miniature. Its members had caught the Master's spirit 
 sufficiently to make them concerned for those outside and 
 desirous that as many as possible should identify them- 
 selves with the Kingdom before the King should return 
 to replace the existing social and political order with the 
 benign rule of the Messianic age. At the same time the 
 missionary propaganda of the primitive church was thor- 
 oughgoing; those who were to be reckoned as members of 
 the Kingdom must be able to qualify as citizens; they 
 must be acquainted with its ideals, accept its responsi- 
 bilities, and order their lives according to its require- 
 ments. It was therefore imperative that these Christian 
 communities should also become teaching centers, partly 
 to maintain their own integrity and purity, and partly 
 to accomplish the larger task of winning men for citizen- 
 ship in the Kingdom. 
 
 The members of the Christian communities needed 
 themselves to be taught, first, to discriminate between 
 Christian ideals and Jewish ideals; between the broad, 
 democratic spirit of Jesus and the narrow, intolerant 
 spirit of the Pharisee ; they needed to see Jesus, through 
 the eyes of a Jew, but appreciatively, sympathetically. In 
 the second place, the Christian communities needed to be 
 taught to discriminate between the Christian life and the 
 common life about them. Again, there was need of in- 
 structing the church to discriminate between Christian 
 thought and other popular types of thought. Religion, 
 on its intellectual side, was in danger of becoming a 
 composite of Oriental beliefs — Persian, Indian, Egyptian, 
 Babylonian — "a mythological and fantastic dress for the 
 
 33 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 doctrines of Greek philosophy." The very controversies, 
 therefore, to which the primitive Christian communities 
 were exposed — controversies with Jewish ecclesiastics, 
 with their pagan neighbors and fellow citizens, and with 
 the leaders of contemporary thought — threw them back 
 upon the original story of Jesus and of the beginnings of 
 the church, and compelled them to give to it a permanent 
 form, which could be appealed to as authentic and 
 authoritative, and could be utilized as the basis upon 
 which to prepare the material to be used in teaching. Thus 
 were developed the New Testament canon, the standards 
 of thought which soon took shape in the form of creeds, 
 and the standardized forms of government and worship. 
 
 But the church had a wider teaching mission than 
 simply to instruct its own adult membership, necessary 
 and important as that was. There was a duty also which 
 it owed to childhood and youth. Not only must the church 
 insure the perpetuation of its own life through the teach- 
 ing of the young, but here, in fact, lay its most fruitful 
 field for the enlargement of that life. The church came 
 to this teaching work with perfect naturalness, for it 
 found a model close at hand in the schools connected with 
 the synagogue. Provision was therefore made in every 
 local church for instruction. 
 
 The foremost minds of the age gave themselves to this 
 work of catechizing, and children of heathen parents as 
 well as the children of the Christians were freely admitted 
 to instruction. Among others were such names as 
 Clement, himself a great teacher and trainer of teachers, 
 and Origen, renowned as preacher, commentator, dogma- 
 tist, and especially as teacher. These men gave them- 
 selves to the careful study of the teaching work of Jesus 
 and became remarkably proficient in the use of oral and 
 interlocutory methods. So large a place did this work of 
 teaching occupy in the mind of the Christian Church dur- 
 
 34 
 
THE PROTESTANT INHERITANCE 
 
 ing the first centuries that, in s])ite of the fact that there 
 were no missionary societies, no missionary institutions, 
 no organized efforts at missionary propaganda in the 
 Ante-Nicene age, nevertheless, "in less than three hundred 
 years from the death of Saint John the wliole population 
 of the Roman empire, which then represented the civilized 
 world, was nominallj' Christianized." 
 
 In the endeavor, however, to reduce tlie message of 
 Jesus to a body of definite teaching which should be free 
 from admixture with alien elements, that message was 
 unduly narrowed and constrained. In the effort to stand- 
 ardize the organization and the worship of the church it 
 was iuevitable that its life should become externalized. 
 Only thus was it possible to introduce into the life and 
 thinking of mankind the leaven of the Christian message; 
 but once introduced, it possessed within itself inherent 
 qualities which in due time should set men fully free. 
 In spite of all defects, Christianity was still an ethical 
 religion, universal in its appeal, and anchored in the his- 
 toric facts connected with the life and death of Jesus 
 Christ. 
 
 The very success of the church during the first centu- 
 ries had so alarmed the Roman emperors that they threat- 
 ened its existence. There seemed to the leaders no alter- 
 native but to make terms with the empire and establish 
 the church as a part of the empire, but, as Haslett re- 
 marks,^ "in its attempt to Christianize the Roman empire, 
 the church was Romanized by the empire, and did not re- 
 cover from this secularization for a thousand years." 
 
 Such as remained of the older intellectual life was taken 
 up into the doctrines of the church. So far as it was 
 realized that great stores of knowledge had disappeared, 
 men consoled themselves with the though!: that its value 
 had been only temporal, while the duty of the church was 
 
 > Haslett, The Pedagogical Bible School, p. 33. 
 
 35 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 to educate for eternal life. Great thinkers, among whom 
 Augustine was preeminent, gave themselves to the task of 
 elaborating this body of spiritual knowledge into a sys- 
 tem. This devotion to theology was associated with a 
 spirit of asceticism and other-worldliness, which led to 
 the founding of many monasteries. From the seventh to 
 the thirteenth century these were the chief centers of 
 intellectual life and education, though even here the in- 
 struction was meager enough, including generally read- 
 ing, writing, singing, and calculating the church calendar. 
 
 As the sphere of the church's influence widened and the 
 demand for learning increased, schools multiplied. The 
 monastic schools, at first designed to train novitiates, re- 
 ceived also lay pupils. Their course of study was also 
 enlarged and a graded system introduced, covering a 
 period of seven years. Charlemagne opened the cloisters 
 for the benefit of the people and attempted to introduce 
 a system of compulsory education — a plan which failed 
 of fruition for lack of teachers. Schools were established 
 in connection with the cathedrals, primarily to train can- 
 didates for the clergy, but open also to lay youth. And 
 there were guild schools and chantry schools, in charge of 
 priests whose primary responsibility was that of a chap- 
 lain but whose spare time was available for teaching. 
 
 Between the eleventh and the fifteenth centuries oc- 
 curred the series of movements known as the crusades. 
 The very antithesis of Christianity in many respects, they 
 nevertheless exerted a tremendous influence upon civiliza- 
 tion. These successive waves of migration, extending 
 over a period of more than two centuries, brought together 
 the peoples of Europe in new acquaintanceship. The 
 rude tribes of the North were refined by association with 
 races Whose manners were superior to their own. Trade 
 was stimulated, and men's minds were broadened by con- 
 tact with the older art and learning. The impulse to 
 
 36 
 
THE PROTESTANT INHERITANCE 
 
 travel was quickened by the discovery of the mariner's 
 compass. This created a demand for more and larger 
 ships. New cities sprang into prominence as centers of 
 wealth and of influence. About the middle of the fifteenth 
 century Copernicus published his great work, I)e Revohi- 
 tionibus Orbinm, which lent a new romance to voyages 
 of adventure and discovery. In 1492 the New World was 
 discovered. 
 
 This broadening of horizon gave a new sense of power 
 and created new interests. There was a demand for 
 knowledge and for books which the invention of printing 
 soon enabled men to satisfy. Groups of students con- 
 gregated in the larger centers, attracted by the personality 
 of great scholars like Abelard. Universities sprang up 
 all over Europe. Migratory students and mendicant 
 friars carried the new learning into remote villages, and 
 discussion developed great dialectical skill. Men grew 
 more tolerant and became skeptical of tradition and 
 restive under authority, while the introduction of gun- 
 powder placed in the hands of the humbler elements of 
 society the means for the overthrow of feudalism and 
 the assertion of their rights. 
 
 Meanwhile lines of cleavage were opening between ec- 
 clesiastical and state authority, between ''profane" and 
 Christian learning, between the spirit of imperialism and 
 the spirit of freedom, between elaborate and formal wor- 
 ship — which was often found in association with the most 
 corrupt morals — and a sincere and simple-hearted piety. 
 
 The followers of Peter Waldo, expelled from Lyons be- 
 cause of their criticism of the corrupt clergy, traveled 
 through southern France preaching and teaching, distri- 
 buting translations of the Bible as they went. Scholars, 
 like Erasmus, whose fame as a classical scholar was un- 
 precedented, clearly recognized the need of a spiritual 
 revival and believed that this could be brought through 
 
 37 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 instruction, especially in the Scriptures. He advocated 
 a return to the Greek and Hebrew and published the first 
 critical edition of the New Testament. He found fault 
 with the clergy for inattention to their duties, interest 
 in secular matters, voluptuous habits, laziness, ignorance, 
 and superstition. Wycliffe challenged the doctrines of 
 the Catholic Church and devoted himself to translating 
 the Bible into the vernacular. In Bohemia, John Huss 
 attacked the church upon practical as well as doctrinal 
 grounds, for which he finally suffered martyrdom. The 
 Brethren of the Common Life, of whom Thomas k Kempis 
 was one of the earliest leaders, carried on a work of edu- 
 cation among the poorer classes, living a simple com- 
 munistic life, like that of the primitive church. Thus, in 
 the midst of an expanding knowledge there was a grop- 
 ing after a simpler type of religious faith and worship, 
 a more immediate approach to God, a more intimate ac- 
 quaintance with the Scriptures, a more genuine life, and 
 a truer freedom. 
 
 When Martin Luther nailed his ninety-five theses upon 
 the church door at Wittenberg he could hardly have real- 
 ized how tremendous would be the upheaval which was to 
 follow that act. Himself an Augustinian monk, intensely 
 religious and weighed down by a deep sense of guilt, he 
 had given himself to the study of the writings of Augus- 
 tine and came to the conclusion that salvation and the 
 assurance of forgiveness were to be obtained only through 
 faith, through the direct approach of the individual to 
 God. This repudiation of sacerdotalism and reassertion 
 of the primitive Christian conception of individual privi- 
 lege and responsibility dn religion involved not only 
 radical readjustments in the conduct of the church; it 
 involved also a system of popular education, to enable 
 every man intelligently to assume and faithfully to dis- 
 charge his full resj)onsibility. Luther perceived this 
 
 38 
 
THE PROTESTANT INHERITANCE 
 
 necessity and often touched upon the subject in his writ- 
 ings. He gave himself with indefatigable energy to the 
 translation of the Bible into the common speech, in order 
 that it might be accessible to all. The publishing of this 
 translation and of controversial literature stimulated an 
 interest in reading and created a demand for schools. 
 Luther believed, however, that the scope of education 
 should be broadened to include the classics, Hebrew and 
 Greek, and also historj', mathematics, physical exercises, 
 singing, and the practical arts. 
 
 The Reformation movement was aimed at the abolition 
 of ecclesiastical authority. Luther, therefore, advocated 
 that the responsibility for popular education be laid upon 
 the state. His argument is based upon the fact that 
 education is essential to the i)ublic welfare: the welfare 
 of the state "does not depend alone on its treasures, its 
 beautiful buildings, and its military equipment, but upon 
 its having many polished, learned, intelligent, honorable 
 and well-bred citizens, who, when they have become all 
 this, may then get wealth and put it to good use. . . . 
 The world has need of educated men and women, to the 
 end that the men may govern the country properly, and 
 that the women may properly bring up their children, 
 care for their domestics, and direct the affairs of their 
 households." It was this vital concern in education which 
 justified the state in exerting its authority to compel its 
 children to attend school. "I hold it to be incumbent on 
 those in authority to command their subjects to keep their 
 children at school. If they have the right to command 
 their subjects, the able-bodied among them, in time of war, 
 to handle musket and pike, to mount the walls, or to do 
 whatever else the exigency may require, with how much 
 more reason ought they to compel the people to keep their 
 children at school." 
 
 Neither was Luther blind to the responsibility of the 
 
 39 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 home and the church for providing religious instruction. 
 He prepared two catechisms, a larger and a smaller, as 
 helps to religious teaching. He believed that parents were 
 responsible for the training of their children in habits of 
 reverence and respect and in Christian conduct. He felt 
 that teaching ability and experience should also be a pre- 
 requisite to the holding of the office of preacher or bishop. 
 The actual working out of his plan for popular educa- 
 tion was left to his friend, Melanchthon, who drew up, in 
 1528, the "Saxony School Plan," the first step toward a 
 school system under control of the state. Melanchthon 
 has been called the preceptor of Germany, and it is said 
 at his death there was scarcely a city in all Germany 
 which had not modified its schools according to his direct 
 advice, and scarcely a school of any importance which 
 did not number among its teachers some pupil of his. 
 Like his master, Melanchthon labored at the University of 
 Wittenberg, which was founded in 1502 as the first uni- 
 versity of the new learning and became the center of 
 Protestantism. Other universities in Germany threw off 
 all allegiance to the pope and became disseminators of 
 Protestant influence. Marburg, Konigsberg, Jena, Hel- 
 stadt, Dorpat, were all added during the century. On the 
 other hand, seven Roman Catholic universities were 
 founded within the German states and exerted a reaction- 
 ary influence. Thus did the controversialists of the Refor- 
 mation period seek to perpetuate their doctrines, through 
 the teaching of the schools and universities, for the Jesuits 
 had already undertaken to combat the influence of the 
 Reformation by its own methods and had established large 
 numbers of elementary schools for the propagation of 
 Roman Catholic doctrines. Two things, however, had be- 
 come firmly impressed upon the minds of men by Luther 
 and his followers: the right of the individual to free- 
 dom in religion, and the right of every child to education, 
 
 40 
 
THE PROTESTANT INHERITANCE 
 
 with the implication that the responsibility for providing 
 such education rests with the state. 
 
 Attention has been called to the two convictions estab- 
 lished in the thinking of the American people : first, the 
 children of the nation must be educated by tlie nation ; 
 and, second, this education must proceed in such manner 
 as not to interfere with freedom in religion. These two 
 cardinal principles are our direct inheritance from the 
 Reformation. Whatever differences are apparent between 
 the systems of popular education in America and Ger- 
 many today may be attributed in part to the divergent 
 trend in the development of democracy and of religion in 
 the United States. 
 
 41 
 
CHAPTER V 
 
 SOME PROPHETS OF MODERN DEMOCRACY AND 
 THE NEW EDUCATION 
 
 Forces were released by the Reformation which gave 
 new impulse to the movement for democracy and changed 
 radically the aim and methods of education. The inter- 
 ests which now commanded attention were all liberating 
 interests. Scholasticism was deductive, analytical, logi- 
 cal. Nevertheless, it cultivated the powers of memory, 
 developed skill in argument and accuracy of statement, 
 and awakened an appreciation of learning. The Renais- 
 sance was a movement toward individualism, emphasizing 
 the Greek idea of culture and the importance of knowl- 
 edge as a means to freedom. Men everywhere grew restive 
 against authority and restraint. In the north of Europe 
 this spirit, finding expression in the exaltation of in- 
 dividual judgment and the defiance of the authority of 
 the church, inaugurated the Reformation. 
 
 Through travel and the observation of nature the field 
 of knowledge broadened. Kepler, Galileo, and Harvey all 
 lived in the latter part of the sixteenth and the beginning 
 of the seventeenth centuries. Newton worked out the law 
 of gravitation soon after. At about the same time Francis 
 Bacon was urging men to lay aside their presupjjositions 
 and to make real contributions to knowledge by the 
 observation of facts and inductive reasoning. The human 
 mind was beginning to assert itself, and those in authority 
 were thrown upon the defensive. 
 
 While the Catholics and Protestants were engaged in 
 the Thirty Years' War, Comenius, a Moravian, banished 
 from his native country by the Catholic Austriaus, was 
 
 42 
 
PROPHETS OF DEMOCRACY AND EDUCATION 
 
 quietly elaborating a new theory of education. His at- 
 tempt at au encyclopedic or<;;mizntion of all knowledge 
 in The Great Didactic stimulated an interest in re- 
 search. ComeniuwS sought to annex to religion the other 
 recently explored fields of knowledge and to utilize them 
 in securing the mastery of natural forces. He held that 
 "man is naturally required: (1) to be acquainted with 
 all things; (2) to be endowed Avith power over all tilings 
 and over himself; (8) to refer liimself and all things to 
 God, the source of all." Thus the aim of education be- 
 came, to his mind, the complete development of man as 
 a rational creature; and he argued that elementary edu- 
 cation should therefore be made universal and compul- 
 sory. His was a far broader conception than the one then 
 generally current, that education was necessary in order 
 that one might be able to read the Bible. The center of 
 gravity had shifted from subject-matter to personality, 
 while religion still occupied the central place in the de- 
 velopment of the person. 
 
 Comenius also made distinct contribution to the organi- 
 zation of education. His great principle was that of 
 adaptation ; education should be adapted at each stage to 
 the age and capacities of the child. Not only was it the 
 purpose of education to develop personality, but four dis- 
 tinct stages of childhood were recognized in his scheme: 
 infancy, childhood, boyhood, and youth. To meet the 
 needs of different ages he would have graded textbooks, 
 present subjects concretely, use objects illustratively, and 
 would have the pupils memorize only what had been ex- 
 plained. Comenius tried to economize time by encourag- 
 ing regularity of attendance, the setting apart of the 
 best part of the day for teaching, and the substitution 
 of class for individual instruction. Gentleness he would 
 substitute for force, abolish corporal punishment, and 
 appeal to the natural interests of the pupil. The theories 
 
 43 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 of Comenius did not produce any great immediate change 
 in educational practice, although his textbooks proved 
 widely popular. 
 
 John Locke rendered a great service at this time by 
 applying the methods of observation to the processes of 
 the mind and thus laying a basis for the science of psy- 
 chology. Believing that knowledge is derived through re- 
 flection upon experience, and that the elements of thought 
 are sensations arising from contact with physical forces 
 or stimuli, he argued against accepting statements at face 
 value, merely upon authority. This principle he applied 
 in the fields of government, religion, and education. The 
 English Eevolution of 1G88 overthrew in England the 
 theory of the divine right of kings and established a 
 representative Parliament. Locke justified the Eevolu- 
 tion, and at that time of bitter sectarian jealousies 
 pleaded for a more liberal spirit in religion. 
 
 Locke's theories on education were mainly set forth 
 in two of his works, Some Thoughts Concerning Educa- 
 tion, and The Conduct of the Understanding. Locke con- 
 ceived of the human mind as a blank to begin with. 
 Development comes through discipline, the thwarting of 
 natural instincts and tendencies, and the building up of 
 habits. The ideal, "a. sound mind in a sound body," is 
 to be attained through physical, moral, and mental disci- 
 pline, which are to secure vigor of body, virtue, and 
 knowledge. While he laid especial emphasis upon the 
 importance of virtue, he also affirmed that religious in- 
 struction is the foundation of virtue. He made a clear 
 distinction between instruction and education, defining 
 instruction as the method of education. Locke considered 
 learning the least part of education. The purpose of 
 intellectual education, he declared, is not primarily to 
 acquire knowledge, but to train the mind in certain habits. 
 He discerned in particular subjects of study characteristic 
 
 U 
 
PROPHETS OF DEMOCRACY AND EDUCATION 
 
 values. Notwithstanding his conception of education as 
 discipline, Locke would not make it irksome. He be- 
 lieved in utilizing (he child's natural activities, especially 
 the play tendency, and would have study a sport and 
 recreation, not a task. According to Locke, therefore, 
 education is not to be valued primarily as a means of 
 religious propaganda, nor because of its content — least 
 of all for its inculcation of theological doctrines — but 
 because of the disciplinary nature of the process in its 
 effect upon the moral character of the individual. 
 
 During the eighteenth century religion as represented 
 in the Konuin (Catholic Church in France had developed 
 an elaborate ceremonial, but had ceased to exert a strong 
 influence in the life of the people. Many of the priesthood 
 were immersed in secular affairs and led lives of open 
 immorality. The opposition of the church to important 
 discoveries and its failure to keep pace with the develop- 
 ment of science alienated the educated classes and brought 
 religion into contempt. The court life under Louis XIV 
 had become formal and artificial. The centralized govern- 
 ment was in the hands of an absolute king, who had de- 
 stroyed the powers of the nobles and reduced them to a 
 body of parasites w'hose actions toward each other were 
 governed by an elaborate system of rules of etiquette. 
 "The dancing master was the most important factor iu 
 the whole educational situation. His function was to 
 make little children into young ladies and gentlemen as 
 expeditiously as possible."^ It was a kind of life "in 
 which everything that was spontaneous, emotional, 
 natural, childlike, was eliminated iu favor of indifference, 
 artificiality, and polite formality." These ideals prevailed, 
 not only at the French court, but also in the life of the 
 well-to-do, in the middle class, and even among artisans. 
 They were widely copied in all parts of Europe, especially 
 
 • Parker, The History of Modern Elementary Education p. 170. 
 
 45 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 in Russia, Germany, England, and, to a certain extent, 
 were affected also in America. 
 
 Tlie reaction against this extreme formalism came 
 partly through the movement commonly known as the 
 Enlightenment, of which Voltaire was a brilliant exponent. 
 This movement was opposed to all forms of tyranny, 
 superstition, and hypocrisy, and sought to secure individ- 
 ual freedom through the emancipation of the intellect. 
 There was a profound belief in the right of the individual 
 to exercise his own judgment, unhampered by the beliefs 
 and superstitions of the church and the traditions of 
 society. An overemphasis upon this right, however, led 
 to social anarchism, atheism, and indiscriminate attack 
 upon the very foundations of all institutions through 
 which authority is exercised. Moreover, the leaders of the 
 movement were selfish and contemptuous of the lower 
 classes, whom they believed incapable of being educated, 
 and hence not amenable to reason. It was believed that 
 society might be brought under the control of reason, 
 through the culture of the few. Thus the movement 
 tended to become aristocratic, substituting a new aristoc- 
 racy of reason for the older one of family and official 
 position. 
 
 Against the dead formalism in church and state, on the 
 one hand, and this cold rationalism with its unconcern for 
 the masses, on the other, Rousseau hurled his passionate 
 protest. Born in Geneva eight years after the death of 
 Locke, indulged in childhood, he develoj»ed into a weak, 
 sentimental, highly emotional nature, utterly undisci- 
 plined and with strongly vagabond tendencies. His 
 character has been described as "an extraordinary com- 
 bination of strength and weakness, of truth and falsity, 
 of that which is attractive with that which is repulsive."^ 
 Nevertheless, he exerted an immediate and far-reaching 
 
 ' Monroe, A Short History of Education. . 
 
 46 
 
PROPHETS OF DEMOCRACY AND EDUCATION 
 
 influence, due in part to bis deep, reverential love for 
 nature and his sincere sympathy with tlie common people, 
 but also to his ability to ilollje Ins ideas in forceful and 
 popular language. Assuming that "everything is good as 
 it comes from the liands of the Autlior of nature, but 
 everything degenerates in tlie hands of man," Rousseau 
 elaborated his doctrine that nature is to be studied and 
 followed. He would have society get back to nature and 
 live the simple life. 
 
 His ideas on education, set forth in the form of a 
 romance in the philosophical essay, Emile, turned the 
 attention toward child-study. While his contemporaries 
 were treating little children like miniature men and 
 women, Rousseau asserted the right of the child to be un- 
 derstood. He argued that the point of view of education 
 should be determined by the nature of tlie child's instincts 
 and capacities. Nature is to be allowed to develop a pure 
 character. The child will learn from experience what 
 things are wise and good, and will learn economy through 
 his own failures or successes. Rousseau distinguished 
 four distinct periods in child development; from birth to 
 five years, from five to twelve, from twelve to fifteen, and 
 from fifteen to twenty. The first period is to be devoted 
 to physical development and is to be spent in the open 
 air, free of all restraint. The second period is to be de- 
 voted mainly to sense-training, and to discovery of natural 
 laws through experience. During the next three years 
 the emphasis is to be upon intellectual training, to be 
 carried on in closest contact with nature, and to be 
 limited to those things only which are useful. Rousseau 
 recognized the significance of the social instincts appear- 
 ing in adolescence and urged that at fifteen the pupil 
 be placed for the first time in direct contact with man, 
 in order to expand the horizon of his interests and to 
 develop his moral and religious nature. 
 
 47 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 In spite of much that is extravagant and contradictory, 
 certain things stand out clearly in the thinking of Rous- 
 seau. There is, in the first place, a certain reverence for 
 the personality of the child; the teacher is to come to the 
 child as a learner, not as an autocrat; he is to discover 
 in the child the purpose and intent of nature and become 
 a fellow worker with nature in accomplishing that pur- 
 pose. The teacher must discern and follow the order of 
 development in the child, must provide appropriate activi- 
 ties, must utilize curiosity and interest as motives, must 
 direct the powers of observation and reasoning, and con- 
 nect these processes with motor activity. The attitude 
 of the teacher toward the child throughout is that of a 
 friend and a guide. The child's judgment is to be trained 
 through exercise and is not to be vitiated or perverted by 
 premature memorizing of words and symbols. He is to 
 be taught scientific investigation at first hand and en- 
 couraged to self-expression through drawings. Rousseau 
 believed religion to be an affair of the inner life, expressed 
 in inward worship and in love to fellow man, but the 
 theological aspects of religion he regarded as unsuited to 
 children. 
 
 Among those who came under the spell of Rousseau was 
 the Swiss reformer, Pestalozzi. Living at a time (1746- 
 1826) when revolution was the frequent remedy for social 
 ill, Pestalozzi was profoundly convinced that social and 
 political reforms were to be brought about by education — 
 not the current education, but an education new in pur- 
 pose, based upon new principles, conducted in a new 
 spirit and according to new methods. It was he who first 
 compelled the public to appreciate the position that edu- 
 cation is to be considered from the point of view of the 
 developing mind of the child, and that the true basis for 
 education must be experimentation rather than tradition. 
 Many of his own ideas and suggestions are the result of 
 
 48 
 
PROPHETS OF DEMOCRACY AND EDUCATION 
 
 experimentation. Probably Monroe^ is right in thinking 
 that this is the reason wliy "this man who did not begin 
 to teach until fifty years of age, and who, from a prac- 
 tical point of view, failed in every enterprise he undertook 
 in his long life, after all has had more influence than 
 any other one person in the educational progress of tbe 
 nineteenth century." 
 
 Pestalozzi's warm human sympathy' and deei)ly religious 
 spirit pervade his statements regarding the work of the 
 teacher : 
 
 In the newborn child are hidden those faculties which are to 
 unfold during life. The individual and separate organs of his 
 being form themselves gradually into unison, and build up hu- 
 manity In the image of God. The education of man is a purely 
 moral result. It is not the educator who puts new powers and 
 faculties into man and imparts to him breath and life. He only 
 takes care that no untoward influence shall disturb nature's 
 march of development. The moral, intellectual, and practical 
 powers of man must be nurtured within himself and not from 
 artificial substitutes. Thus, faith must be cultivated by our own 
 act of believing, not by reasoning about faith; love, by our own 
 act of loving, not by fine words about love; thought, by our own 
 act of thinking, not by merely appropriating the thoughts of 
 other men; and knowledge, by our own investigation, not by end- 
 less talk about the result of art and science. 
 
 Pestalozzi felt that he had in the new education a means 
 of elevating the common people out of their ignorance, 
 squalor, and misery into the full enjoyment of their 
 privileges, the full exercise of their powers — a status to 
 which all should rightfully attain. He believed that it 
 was the business of true education to develop the elements 
 of power which God had implanted in each individual by 
 furnishing, in carefully selected and appropriate order, 
 the elements of experience needed for their natural exer- 
 cise. 
 
 * A Short History of Education. 
 
 49 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 This idea of education as organic development led to 
 the more careful analysis of subject-matter and to the en- 
 deavor to present first the more simple elements, proceed- 
 ing inductively toward a mastery of the more complex. 
 It brought a new spirit into education, for Pestalozzi 
 conceived of the schoolroom as a transformed home, 
 similar to that in its relationships and purpose, and per- 
 vaded by an atmosphere of sympathy. And it gave new 
 promise to the movement for universal education as a 
 means of uplifting society and promoting human welfare. 
 
 Pestalozzi, however, lacked the ability to formulate a 
 clear and logical philosophical basis for his ideas. 
 Herbart succeeded to this task, and found that basis in 
 a unified mental life and development. Agreeing with 
 Locke in making virtue the chief end in education, he 
 believed that this end will best be realized by keeping 
 in mind the Greek ideal of a liberal education as a many- 
 sided development. This he set forth in his doctrine of 
 interest, which, according to Herbart, denotes that kind 
 of mental activity which it is the business of instruction 
 to arouse, and which becomes a permanent result of 
 education. 
 
 Interest means self-activity. The demand for many-sided 
 interest is, therefore, a demand for many-sided activity. But not 
 all self-activity, only the right degree of the right kind, is desir- 
 able; else lively children might very well be left to themselves. 
 There would be no need of educating or even governing them. It 
 is the purpose of instruction to give right direction to their 
 thoughts and impulses, to incline these toward the morally good 
 and true. Children are thus In a measure passive. But this pas- 
 sivity should by no means involve a suppression of self-activity. 
 It should, on the contrary, imply a stimulation of all that is best 
 in the child.^ 
 
 This theory of interest led, first, to an analysis of sub- 
 
 » Herbart, Outlines of Educational Doctrine. See Parker, Modern Elementary 
 Education, p. 389. 
 
 60 
 
PROPHETS OF DEMOCRACY AND EDUCATION 
 
 ject-matter and to its classification in terms of interests. 
 As a consequence, Herbart restored to the curriculum 
 historical and language studies, which Rousseau and 
 I'estalozzi would displace with science. Again, Herbart 
 developed more fully the i)rinciples of method in teach- 
 ing, eni]>hasizing especially the use of interest as a means 
 of gaining and holding attention, the necessity of adapt- 
 ing instruction to the i)upil\s past experience and present 
 frame of mind, the methodical treatment of facts in the 
 presentation of the subject-matter of instruction, and the 
 interrelating of subjects in .such a way as to influence the 
 pupil's behavior. Thus he gave precision and definiteness 
 to Pestalozzi's idea of education as a means of securing 
 a better type of conduct, although he lacked the emotional 
 qualities and intense human sympathy which gave to 
 the work of Pestalozzi such a strong social appeal. 
 
 It was Friedrich Froebel, a contemporary of Herbart 
 and an enthusiastic follower of Pestalozzi, following in 
 the footsteps of Rousseau, who organized his school train- 
 ing around a series of activities, though he differed from 
 Kousseau in making these social from the beginning. Of 
 a deeply mystical, religious nature, he held that "in all 
 things there lives and reigns an eternal law" and that 
 "this all-controlling law is nece.ssarily based on an all- 
 pervading, energetic, living, self-conscious, and hence 
 eternal unity. . . . This unity is God. All things have 
 come from this divine unity, God. ... In all things 
 there lives and reigns the divine unity, God. . . . The 
 divine influence that lives in each thing is the essence of 
 each thing."^ 
 
 To Froebel, everything in nature was an expression of 
 this unity, and all objects symbolic of the Deity. His 
 love for nature and his interest in the analogies between 
 
 > Friedrich Froebel, The Education of Man. See Parker, Modern ElemenUry 
 Education, p. 433. 
 
 51 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 physical and spiritual phenomena led him to make large 
 use of symbols in his teaching. His life was devoted to 
 the teaching of very small children, for whom he founded 
 the kindergarten, based upon the child's instinctive love 
 of play, and seeking through the guidance of the play 
 instinct to develop in the child the ability to construct, 
 to invent, to speak, and to be thoughtful for others. In 
 the work of Froebel the vision of Rousseau and of Pesta- 
 lozzi was realized. In his hands the schoolroom became 
 a home, pervaded by an atmosphere of gentleness and 
 love, a place not of harsh repression but of joyous activity, 
 spontaneity, and continual discovery. Here teachers are 
 not taskmasters but companions and friends, and all alike 
 are children of God, reverently seeking a deeper knowl- 
 edge of him and his ways in all his works and striving 
 to express his will toward one another. 
 
 All these men were prophets, catching visions of a new 
 day, in which the individual should not only be free to 
 develop and express his personality, to find and to wor- 
 ship God in his own way, but should also find himself 
 surrounded and supported by his fellow men, helping him 
 to appreciate and appropriate all the heritage of thought 
 and learning and idealism from the past and uniting with 
 him in the discovery of still other truth with which to 
 enrich life in the future. The Great Didactic of Comenius, 
 Locke's theory of discipline and virtue, Voltaire's exalta- 
 tion of the reason, Rousseau's cry "Back to nature," 
 Pestalozzi's faith in the educability of the common people, 
 Herbart's doctrine of interest, and Froebel's discovery of 
 the value of play — all these were way marks of progress 
 toward a real democracy in which the state should stand 
 as the expression of a common sense of responsibility 
 while education became synonymous with opportunity, 
 with the Christian Church as an inspiring force behind 
 them both. It was not until the nineteenth century, how- 
 
 62 
 
PROPHETS OF DEMOCRACY AND EDUCATION 
 
 ever, that their dreams began to take shape in carefully 
 constructed systems of education on a national scale. 
 The way needed to be prepared through revolution and 
 the overthrow of feudalism and absolutism for modern 
 democracy and the new education. The English Revolu- 
 tion in 1088, the American Revolution in 1776, the French 
 Revolution in 1789, are all milestones in this progress. 
 Some of the characteristic forms of educational organiza- 
 tion as created by modern democracy, especially as they 
 reveal those tendencies which concern religion and the 
 relation of the church to education, may now invite our 
 attention. 
 
 53 
 
CHAPTER VI 
 TYPICAL SYSTEMS OF STATE EDUCATION 
 
 1. Germany 
 
 In view of the efforts of Luther and Melanchthon to pro- 
 mote popular education under the auspices of the state, 
 it is not strange that Germany was, in fact, the first 
 country to establish a state system of compulsory educa- 
 tion. In the early part of the eighteenth century, though 
 the energies of the nation were depleted by war, Frederick 
 William I, by his own personal efforts, secured the estab- 
 lishment of over a thousand elementary schools in rural 
 districts, and in 1717 passed a decree making attendance 
 compulsory wherever schools existed. 
 
 These policies were continued during the reign of his 
 son, Frederick the Great, under whom religious toleration 
 and freedom of thought and speech were promoted. 
 Actively interested in the advancement of science, he sur- 
 rounded himself with the foremost scientists of Europe, 
 among whom Voltaire was a brilliant example. Eous- 
 seau's influence also was felt in Germany through such 
 educators as Basedow and Salzmann. In 1763 he issued the 
 General Code of Eegulations for Rural Schools, from 
 which it is customary to date the Prussian elementary 
 school system. This code required the attendance of all 
 children between the ages of five and thirteen or fourteen, 
 prescribed the course of instruction, including the princi- 
 ples of Christianity, reading, and writing, made provision 
 for examinations and the orderly withdrawal from school, 
 specified the hours of the school session, tuition fees, 
 qualifications for teachers and officers of inspection. The 
 
 54 
 
TYPICAL SYSTEMS OF STATE EDUCATION 
 
 execution of the law, however, was still left with the 
 representatives of the church. 
 
 Shortly after the death of Frederick the Great in 1787, 
 the control of the schools was transferred from the church 
 to a national Council of Education. The policy of state 
 control became still more explicit in the Fundamental 
 Legal Code of Prussia, adopted in 1794, in which a chapter 
 was devoted to education. By this code all public schools 
 and educational institutions were brought under the 
 supervision of the state and made subject to its inspection, 
 and such institutions might not thereafter be founded 
 except with the knowledge and consent of the state. At- 
 tendance was made compulsory, and school support be- 
 came a matter of general contribution. Religious instruc- 
 tion was provided, but children were not to be compelled 
 to receive such instruction against the will of their 
 parents. It was recognized that Lutherans and Roman 
 Catholics have equal rights, but no religious obstacle was 
 interposed against school attendance. The principles set 
 forth in the Legal Code have become constant and charac- 
 teristic features of the German school system : state con- 
 trol, popular support, compulsory attendance, with reli- 
 gion as an integral part of the curriculum, yet with due 
 regard for religious freedom. 
 
 After the defeat of Prussia in the battle of Jena in 1806, 
 it became evident that a complete social reorganization 
 was necessary. Accordingly, by royal decree, the feudal 
 aristocracy lost its social and legal prerogatives, and 
 reforms were introduced securing to every individual the 
 full degree of prosperity which he was capable of attain- 
 ing. A new system of compulsory military service was 
 established, with promotions based on merit, and every 
 effort made to promote industry and commerce. Under 
 these measures wealth rapidly increased, the efficiency of 
 the army was so greatly improved that within a few years 
 
 55 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 Germany was able to render snbstantial assistance in the 
 final overthrow of Napoleon, and the spirit of the people 
 rose correspondingly. The middle classes became more 
 and more influential. In 1848 constitutional government 
 was established for the empire and parliamentary repre- 
 sentation was granted to the people. During the latter 
 half of the nineteenth century the extraordinary indus- 
 trial development of Germany has been accompanied by 
 a growth of democratic feeling which has found expres- 
 sion through the social democratic party. During this 
 time also there has been a steady development of national 
 sentiment and self-consciousness, more intense, perhaps, 
 than in the other countries of Europe. This nationalism 
 has been evident in the increase of militarism, in the 
 repudiation of foreign influences in language and general 
 culture, and in the movement for national eflflciency. These 
 are the outward signs of a deep-seated conviction that 
 Germany has been intrusted with a precious heritage of 
 learning and ideals, and that the state is the institution 
 through which these are to be safeguarded, transmitted, 
 and advanced. In the eyes of the German people the 
 strongly paternalistic and autocratic attitude of the gov- 
 ernment was considered to be justified, on the ground that 
 the government is the agency responsible for securing the 
 highest eflSciency of all the people, for preserving to them 
 their dearest possessions, and for protecting against 
 exploitations the socially inferior, the weak, and the dis- 
 abled. Thus Germany, although maintaining a mon- 
 archical form of government, might perhaps be said to 
 possess the spirit of democracy in the sense in which 
 Dewey defines democracy, as primarily "a mode of asso- 
 ciated living, of conjoint communicated experience" where 
 the individuals of the nation consciously and intelligently 
 participate in a great common interest. It is a democracy, 
 however, which differs from the American type of democ- 
 
 56 
 
TYPICAL SYSTEMS OF STATE EDUCATION 
 
 racy in being of the socialistic, rather than the iudivid- 
 iialistic type. 
 
 Out of this spirit of nationalism, this "participation in 
 a common interest," this regard for German Kultur, 
 sprang the motive for popular education, the idea being 
 that the state, as the external organization of the national 
 life, should provide all members of the nation with the 
 facilities for their moral and intellectual training. Paul- 
 sen distinguishes three periods in the history of German 
 education during the nineteenth century. The first, an 
 era of organization lasting for a generation, during which 
 the system was perfected from the university down to 
 the primary schools. This was followed by a period of 
 stagnation coincident with the years of reaction and 
 political revolution about the middle of the century. The 
 last period has witnessed a restoration of confidence be- 
 tween government and people and a renewed enthusiasm 
 for education, "every increase of the intellectual and 
 moral powers of the individual being regarded as a gain 
 to the whole community." 
 
 The German system of education comprises three types 
 of school: the Volkschule, extending through the twelfth 
 or thirteenth year; the secondary school, or Gymnasium, 
 covering about nine years; and the university, with its 
 varied opportunity for graduate and professional work. 
 Prior to 1G4S the primary school was an adjunct of the 
 church; between that date and 1800 it was still largely 
 under the direction of the church, though the state exer- 
 cised its authority in the matter of attendance and gradu- 
 ally extended its scope of influence. Since 1800 the de- 
 velopment has been marked and rapid. The Gymnasium 
 also is a product of the nineteenth century, and the uni- 
 versities have assumed their present character during 
 the same period. 
 
 In the years of depression following the Prussian defeat 
 
 57 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 at Jena in 1807, the philosopher Fichte attempted to in- 
 spire the people to a new patriotism, declaring that the 
 hope of the nation lay in the establishment of popular 
 education according to the methods of Pestalozzi, whom 
 he had learned to know and admire in Zurich. As a result 
 the government sent seventeen teachers to be trained in 
 the school of the great Swiss educator. Paulsen attributes 
 to Pestalozzi the determining of the aim of the elementary 
 school, "the raising of each human being to the level of 
 a free personality, intellectually as well as morally in- 
 dependent," and the finding of a way to attain this free- 
 dom, namely, through the exercise of the individual's 
 natural powers. The departure from mechanical methods 
 of memorizing and repetition, and the substitution of 
 methods designed to awaken and stimulate the mental 
 powers and provide opportunity for their exercise, par- 
 ticularly the exercise of judgment and choice, was directly 
 in line with Pestalozzi's doctrine. It was this develop- 
 ment of a sense of freedom in choice, and of responsibility 
 as constituting the essence of independence, which was 
 the chief concern of the German people in the days fol- 
 lowing the French Revolution, as it was the main purpose 
 of Pestalozzi to rouse the masses from their indolence and 
 servility into free, self-respecting citizens. 
 
 The influence of Herbart is evident in the later develop- 
 ment of the schools, particularly in the selection and 
 arrangement of studies in the curriculum and in the 
 methods of treatment and presentation. At first the work 
 of the schools had been mainly confined to a study of the 
 Bible, the memorization of hymns and Scripture passages, 
 and the learning of the catechism. To this end reading 
 and writing were taught. Arithmetic, grammar, and 
 geography followed. A new interest in historical studies 
 and in nature-study began to develop early in the nine- 
 teenth century. After the death of Herbart a movement 
 
 5S 
 
TYPICAL SYSTEMS OF STATE EDUCATION 
 
 began which was designed to apply his theories more 
 thoroughly to the work of the primary schools. The 
 studies were classified as to their character-making value 
 for different ages, their appeal to the interests of children 
 and adaptability to their experience, and the sequence of 
 studies was determined upon the basis of their relation 
 to each other in the process of learning. The plan of a 
 course in biblical history, parallel to the course in Ger- 
 man history, as worked out in the practice school at 
 Jena, will illustrate this tendency. The course began in 
 the third year and proceeded as follows: 
 
 
 
 Sacred History 
 
 German History 
 
 3d 
 
 yr. 
 
 Patriarchs and Moses. 
 
 Legends of Thuringia. 
 
 4th 
 
 yr. 
 
 Judges and Kings. 
 
 Niebelungen Tales. 
 
 5th 
 
 yr. 
 
 Life of Christ. 
 
 Charlemagne, etc. 
 
 6th 
 
 yr. 
 
 Life of Christ. 
 
 Middle Ages. 
 
 7th 
 
 yr. 
 
 Apostle Paul. 
 
 Reformation. 
 
 8th 
 
 yr. 
 
 Luther, Catechism. 
 
 Frederick the Great, Napole- 
 onic Wars, etc. 
 
 A comparison of these two courses indicates also the 
 progress in content from the more concrete, simple, ex- 
 ternal, and physical to the more abstract, complex, and 
 spiritual, and in form from the more vivid, dramatic 
 story to the more reflective and argumentative style. 
 
 The Gymnasium reflects in its very name the interest in 
 classical studies which prevailed in the sixteenth century 
 and afterward. The main subjects at first were Latin, 
 Greek, and Hebrew. As greater emphasis began to be 
 placed upon the vernacular, German and French were 
 added. Mathematics, natural science, history, and geogra- 
 phy came soon after. During the nineteenth century a 
 new curriculum was drawn up, in which four principal 
 subjects, Latin, Greek, German, and mathematics, were 
 assigned places of equal honor. 
 
 The attempt to provide for all types of student led to 
 
 59 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 an overcrowding of the curriculum, and there soon arose 
 another type of school devoted to the requirements of 
 modern life, with instruction in modern languages, 
 natural science, and history. This institution was called 
 the Realschule, and agitation commenced for recognition 
 upon the same basis with the Gymnasia. A third type of 
 school also developed, known as the Oher-Realschule, 
 which developed out of an earlier trade-school and offered 
 a course without Latin. Since 1900 the instruction pro- 
 vided by each of these three types has been regarded as 
 of equal value, it being stipulated, however, that each 
 shall provide a nine years' course, and the right being 
 accorded to the different faculties in the universities to 
 specify which type of school shall be recognized as fur- 
 nishing the proper basis for a particular profession. As 
 a further illustration of this principle of supplying differ- 
 ing types of school to suit varying needs, and as a result 
 of the movement toward the elevation of womanhood, 
 there has arisen a similar school for girls, the Hoehere 
 Maedchen-schule, offering a ten years' course. 
 
 In all these schools, both primary and secondary, reli- 
 gious instruction occupies an essential place. In the 
 program of the secondary schools announced in 1824 the 
 Minister of Education includes the following note : "Espe- 
 cially must the teacher of religious instruction not lose 
 sight of the fact that he is, in behalf of the state, to 
 educate his pupils to become true Christians ; not to teach 
 a kind of ethereal morality robbed of all deep signifi- 
 cance, but he must develop a God-fearing moral sentiment, 
 which rests upon faith in Jesus Christ and on the well- 
 founded knowledge of the truths of the Christian re- 
 demption." The same requirement appears in school 
 schedules as recently as 1903 and 1907, it being distinctly 
 stated that religion is an indispensible element in the 
 character and training of every citizen, and that instruc- 
 
 60 
 
TYPICAL SYSTEMS OF STATE EDUCATION 
 
 tion in the Word of God is essential to a symmetrical 
 development. It is furtlier suggested that such instruc- 
 tion is to manifest itself by confession, by an active inter- 
 est in the life of the church, and by exerting a wholesome 
 influence upon society. 
 
 While the Scriptures are declared to be the center of 
 instruction, it is stipulated that Bible stories shall be 
 taught in the lower grades, and the memorizing of texts, 
 hymns, and of the catechism shall be grouped about these. 
 In the middle classes stress is laid upon history, biogra- 
 phy, and ethical teaching. The New Testament and 
 church history are the principal subjects in the higher 
 grades. As a result of this instruction the pupil becomes 
 familiar with the leading events, persons, and teachings 
 of the Bible, and gains an idea of the church, its history, 
 and the great leaders who played an important part in its 
 development. Again, he becomes acquainted with a wide 
 range of literature of the finest type, committing to 
 memory its choicest passages and appropriating its lofty 
 ideals.^ 
 
 In Germany, as in America, religious freedom is a funda- 
 mental principle. This is provided for in Germany by 
 permitting the religious instruction to be given by 
 teachers of different faiths, Protestant, Roman Catholic, 
 or Jewish, to suit the preference of the parent. The 
 teacher must, however, in each case satisfy the state, 
 through examination, of his scholarly and teaching ability 
 and of his special knowledge of the history and teachings 
 of Christianity. The ecclesiastical authorities concur 
 with the state authorities in the appointment of the 
 teachers of religion, and representatives of the church 
 have the right to inspect the instruction and make recom- 
 mendations to the oflScial provincial board. 
 
 This plan of providing religious instruction in state 
 
 ' For Curriculum, see Part II, p. 153. 
 
 61 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 schools is not altogether satisfactory, even to the Germans 
 themselves. While there has been a remarkable develop- 
 ment of the curriculum and a thoroughgoing application 
 of scientific method to the other subjects studied, in the 
 case of the Bible and religious instruction the charge 
 is made that traditional methods have been adhered 
 to and traditional interpretations insisted upon which 
 are out of harmony with views held and taught in the 
 other parts of the curriculum. This results sometimes 
 in a perfunctory attitude on the part of the teacher, or 
 in serious perplexity on the part of the pupil. Further- 
 more, the insistence upon memoriter and catechetical 
 methods often obscures the meaning and beauty of the 
 material studied. The tendency is to make the teaching 
 formal and doctrinal rather than fresh and concrete and 
 vital. Interest is dulled by too frequent review of the 
 same period of history and by too minute division of the 
 instruction into subordinate parts. And while the great 
 aim of education, as conceived by the state, consists in 
 the development of the character and personality of the 
 individual, the aim of religious instruction, as disclosed 
 in the methods in use, seems to be to convey a certain 
 amount of Bible knowledge and secure assent to abstract 
 statements of doctrine. Thus, it is argued, the religious 
 instruction as given at present tends toward artificiality 
 and insincerity and religious indifference. 
 
 At the same time sentiment does not yet favor taking 
 religious instruction out of the schools. The conviction 
 is strong that the splendid literature in the Bible and the 
 lofty ideals of Christianity are a part of the birthright 
 of every individual. There is a tendency, however, toward 
 a clearer definition of the real function of church and 
 state in the nurture of the religious life. On the part of 
 the school it is urged that more care be taken to secure 
 as instructors persons who have character and person- 
 
 62 
 
TYPICAL SYSTEMS OF STATE EDUCATION 
 
 ality and enthusiasm for relig:ion, and that the instruc- 
 tor be left free to develop his instruction in harmony with 
 his own convictions and ideas. On the i)art of the church, 
 it is seen to be embarrassing for the church to require 
 instructors to present church doctrines. This use of the 
 authority of the state by the church to secure its own 
 ends is held to be pernicious. But it is proposed that 
 the more formal and dogmatic material be given over to 
 the church to handle in its own way, and to hold the 
 church responsible for the development of the pupil's 
 personal religious life. 
 
 Education in Germany during the last century has be- 
 come thoroughly democratized. The influence of the uni- 
 versities has been wholly in this direction. Probably 
 there is no country in the world where intellectual free- 
 dom is more highly prized and less interfered with than 
 it is in Germany, especially in university circles. Uni- 
 versity students and professors are not only permitted 
 but expected, to hold diverse and often conflicting views, 
 the only condition being that the holder shall be ready at 
 all times to defend his views in forceful and logical argu- 
 ment. In the search for truth no criterion is imposed 
 other than the human reason, and since the founding of 
 the University of Berlin in 1810 the ideal of all German 
 universities has been to provide a place and facilities for 
 free investigation into all fields of knowledge. 
 
 The church, on the other hand, is still more or less auto- 
 cratic in Germany ; the Roman Catholic Church, on prin- 
 ciple. The various branches of the Lutheran Church, 
 which avowedly owe their origin to the protest against 
 autocracy in religion, are nevertheless themselves largely 
 bound by tradition. While there is freedom of theo- 
 logical research in the universities, in the teaching of 
 religion the same methods and the same formulations of 
 doctrine largely prevail which were current iu the six- 
 es 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 teenth century. It is this contrast in the whole spirit 
 and method of education, between literalness and dogma- 
 tism and discipline on the one hand, and freedom, adapta- 
 tion, and interest on the other, which to-day negatives 
 very largely the efforts put forth in religious instruction 
 in the state schools of Germany. 
 
 2. France 
 
 Germany is an autocratic state with a democratic sys- 
 tem of education. France has a republican form of gov- 
 ernment and a system of education that is autocratic. 
 The German system makes for intellectual freedom, even 
 though the state discourages and restricts the exercise 
 of individual initiative. The French system is adminis- 
 tered with a military precision which is also unfavor- 
 able to the development of individuality through educa- 
 tion. In Germany, and particularly in Prussia, a very 
 large proportion of the population is Protestant, but 
 opportunity is given to Protestant and Roman Catholic 
 alike to supply the religious element in education. In 
 France three fourths of the population is Catholic, but 
 so great has been the distrust of the attitude of the church 
 toward the republic that since 1882 the teaching of reli- 
 gion in the public schools has been prohibited, and since 
 1886 it has been required that all teachers in schools re- 
 ceiving aid from the state should be laymen. By the law 
 which went into effect in 1902 many religious associations 
 were obliged to abolish their schools altogether, under the 
 provision that all associations must be authorized by the 
 government, any deemed detrimental to be dissolved. 
 Thus it appears that while France as well as Germany 
 provides for popular education that is compulsory and 
 free, the forms of educational organization in the two 
 countries are very dissimilar. 
 
 The educational system of France is the product of a 
 
 64 
 
TYPICAL SYSTEMS OF STATE EDUCATION 
 
 very recent and rapid development, but is extraordinarily 
 complete. The impulse toward this development came 
 with the humiliating defeat in the Franco-I'ru.ssian war. 
 The republic has felt it to be of the first importance to 
 secure an enlightened citizenship, and has labored per- 
 haps with more zeal than any other European nation for 
 a wide diffusion of intelligence. In 1881-82 laws were 
 passed making attendance compulsory and abolishing 
 tuition fees. As a result the proportion of illiteracy was 
 reduced in seventeen years from 14.4 per cent to 5.1 per 
 cent. Every grade of education has been revolutionized, 
 and the schools from the lowest grade, or mother-school, 
 to the university have been closely articulated into a 
 system directed by a strongly organized central power. 
 
 The type of educational organization in France is quite 
 different from that familiar in the United States. In 
 France, primary and secondary education do not form 
 one continuous and progressive series but, rather, two 
 distinct and parallel tj'pes of schools. The primary in- 
 struction extends over the period between the ages of six 
 and thirteen, but this period may be extended below by 
 the "maternal schools" — a composite of kindergarten and 
 day nursery — and above by extension courses, upper 
 primary schools, and manual training and apprentice 
 schools. In this way the period covered by the system of 
 "primary" instruction may extend from three to sixteen 
 years of age. "Secondary" education, on the other hand, 
 begins at nine years and continues for nine years. This 
 also has a preparatory section, covering the years between 
 seven and nine. That is to say, the primary school in 
 France is not a preparation for the secondary school but 
 is designed to fit pupils for agricultural, industrial, and 
 commercial life. The secondary schools, on the other 
 hand, are intended to prepare for university and profes- 
 sional life. The whole question of education is considered 
 
 65 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 from the national point of view, and the system of educa- 
 tion is one of the most highly centralized in the world, 
 under the administration of the minister of education. 
 Separate normal schools are provided for the preparation 
 of teachers, who are all officers of the state and must 
 pledge themselves, as normal students, to teach for at 
 least ten years. 
 
 Since 1882 moral and civic instruction has headed the 
 list of required subjects in the elementary schools of 
 France and is as much an integral part of the curriculum 
 as is arithmetic or any other subject. The program of 
 moral instruction is very complete and represents the 
 efifort to find an effective and nonsectarian means of de- 
 veloping the ethical side of the child's nature in a system 
 of popular education from which religion has been ex- 
 cluded. The time devoted to such instruction during the 
 elementary and intermediate years, ages seven to eleven, 
 is one hour a week ; in the upper courses, eleven to thirteen 
 years, one hour and a half a week. This time is divided 
 into three equal periods and distributed over the week on 
 alternate days, the instruction being given usually at nine 
 o'clock in the morning. Appeal is made to the sense of 
 duty rather than to the religious motive, although duties 
 toward God are mentioned among those obligatory upon 
 the individual. Creeds and catechisms are prohibited. 
 
 For the earlier years, seven to nine, the instruction con- 
 sists in part of familiar conversations between teacher 
 and pupils, in part of precepts, parable, and fables which 
 are designed to build up moral standards in the pupil. 
 In addition to these the teacher directs practical exer- 
 cises which tend to put morality into action. Effort is 
 constantly made, through observation of the character of 
 the individual pupils, the enforcement of school discipline, 
 appeal to the feelings and moral judgment, and correction 
 of false motives, to stimulate and develop in the pupils a 
 
 66 
 
TYPICAL SYSTEMS OF STATE EDUCATION 
 
 sensitiveness to moral obligations. Aversion to immoral 
 conduct is awakened by encouraging the pupils to bring 
 in from their own observation illustrations of the bad 
 effects of drunkenness, idleness, cruelty, and other forms 
 of vice. On the other hand, it is attempted, through the 
 contemplation of scenes of grandeur in nature, to arouse 
 feelings of admiration and religious reverence. 
 
 During the next years, nine to eleven, instruction is 
 made more definite and is concerned with the relations 
 which the pui)il sustains to society in its various aspects. 
 Thus the duties of the child toward the members of the 
 family, his duty in school both with respect to his attitude 
 toward his teacher and toward the work assigned; his 
 duty toward his country; his duty toward himself — clean- 
 liness, temperance, and sobriety; his duty as a member of 
 the economic order — thrift, avoidance of debt; his duty 
 toward otlier men — kindness, charity, justice, fraternity; 
 and his duty toward God and God's laws as revealed in 
 conscience and reason — the duty of obedience and rever- 
 ence; all these are taken up in order.^ This instruction 
 is followed, during the eleventh to the thirteenth years, 
 by a still more detailed study of duties toward family, 
 societj', and country. 
 
 The textbooks in use differ in method of presentation, 
 some containing many quotations from literature illustra- 
 ting the moral qualities to be taught. Others emphasize 
 definitions or present the teaching in the form of sum- 
 maries. The method of grading is also diverse, in some 
 instances separate treatment being provided for the ele- 
 mentary and intermediate and highest divisions, follow- 
 ing the divisions in the primary schools; in other cases 
 all are combined in one textbook. Some authors provide 
 a handbook for the teacher to accompany the pupil's text- 
 book, suggesting additional material and methods for 
 
 > See Part II, p. 156. 
 
 67 
 
RELIGIOUS EDUCATION AND DEMOCEACY 
 
 teaching. In general, there is a greater abundance and 
 variety of textbooks for the intermediate courses than 
 for the elementary or higher courses. 
 
 From an examination of the textbooks in general use, 
 one gains the impression that while a large amount of 
 material has been gathered together dealing with moral 
 relations, it has been assembled primarily for reasons 
 which appeal to the adult. Little attempt has been made 
 to consider the interests of the pupil or to select those 
 duties which suit his present need. Much of the material 
 will never have practical value save for a small propor- 
 tion of the pupils who happen to be engaged in some 
 particular calling. The material is presented with too 
 much of hortatory emphasis, with too little attempt to 
 win the attention and cooperation of the pupil. It is ex- 
 pected that many of the statements and precepts will be 
 memorized, and to this end the compositions and illustra- 
 tive material will prove helpful. There is almost complete 
 absence, however, of any provision to secure moral train- 
 ing. Indeed, as one has said, "France affords the anomaly 
 of a program of moral instruction suited to a republic, 
 and a school organization adapted to a monarchy. The 
 teacher is expected to instruct his pupils in initiative and 
 self-reliance, but the strongly centralized school system 
 forbids him to exercise either of these admirable quali- 
 ties. And the discipline maintained prevents pupils from 
 putting this teaching into practice. Personal dignity and 
 self-respect are to be taught, but neither is possible in 
 any high degree to the teacher, whose duties are so 
 minutely prescribed that the minister of education at 
 Paris can tell exactly what is being done at any given 
 instant in every school in France. Both are hostile to the 
 dominant spirit of French life — militarism."^ 
 
 ' Education and National Character, Proceedings of Religious Education Asso- 
 oifction, 1908, 187-188, Myera, "Moral Instruction in the PubUc Schools of France." 
 
 68 
 
TYPICAL SYSTEMS OF STATE EDUrATION 
 
 On the whole, it cannot be said that the results of the 
 French system of moral erluoation are entirely satisfac- 
 tory. The list of duties prescribed in the official pro- 
 gram is comprehensive and the machinery for carrying 
 out the program is elaborate and impressive. The pro- 
 gram, however, is defective in that it ignores the stages 
 of child development, with their characteristic interests 
 and needs, and furthermore in its inconsistency with the 
 scheme of organization and administration. The text- 
 books and methods of presentation are artificial and 
 mechanical and tend to make the teaching perfunctory 
 and lacking in vitality. In consequence, morals as taught 
 in the schools of France may be regarded as a subject of 
 study rather than as a course of training in conduct. 
 This would seem to justify the conclusion that the results 
 "appear pitiably insignificant when compared with the 
 magnitude of machinery and effort which produced thcm.''^ 
 
 France has been at great pains to exclude positive in- 
 struction in religion from its system of popular education. 
 The state does not, however, altogether repudiate religion 
 as a factor in education. On the contrary, it recognizes 
 its right to such a place by leaving Thursday afternoons 
 free for the imparting of religious instruction in the 
 churches. The importance of such instruction is thus 
 implicitly admitted, but its nature and scope, its content 
 and method, are left to the church to determine. 
 
 3. England 
 
 Notwithstanding its monarchical form of government, 
 England is often cited as the best illustration of a democ- 
 racy. It is said that in England there is a disposition to 
 insist upon individual rights, so strong and so widely 
 prevalent as to amount to a national characteristic, and 
 at the same time a sense of obligation to serve the com- 
 
 ' There is widespread dissatisfaction and agitation for improvement. 
 
 69 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 mon welfare that is hardly less prevalent and strong. On 
 the other hand, some of the mental attitudes which ac- 
 companied feudalism seem, to the American observer, to 
 have been singularly persistent in English society. The 
 proprietors of large estates, surrounded by a yeomanry 
 more or less dependent upon their generosity and benevo- 
 lence, have kept alive the distinction between those of 
 "gentle" birth and the "common people," a distinction 
 which is not wholly obliterated even to-day, in spite of 
 the growth of industrialism and the movement of the 
 population toward the city. If this stratification of 
 society into classes circumscribes the area of freedom for 
 a given individual and limits the scope of his initiative, 
 it also safeguards his rights within that area, for any 
 "gentleman" would scorn to exploit a weaker member of 
 society or take unfair advantage for his personal profit. 
 
 England has an established church, the Church of Eng- 
 land. Here, also, the spirit of individualism finds expres- 
 sion in the High Church, Broad Church, and other less 
 pronounced tendencies. Furthermore, the adherents of 
 the state church only slightly outnumber those of other 
 communions, if at all. Roman Catholics are numerous 
 and the nonconformist bodies include Methodists, Bap- 
 tists, and Congregation alists, as well as Presbyterians, 
 Friends, Unitarians, and others. The number of Jews is 
 relatively small. As in other countries, education in Eng- 
 land was in the hands of the church until very recently. 
 
 To the presence of class spirit and the prevalence of a 
 strong religious sentiment has been chiefly due the fact 
 that the history of education in England has been "largely 
 a record of experiments." The movement for popular 
 education was long retarded in England through the ap- 
 prehension of the upper classes, lest education should 
 turn out to be a dangerous thing. In 1833 the question 
 was under discussion as to whether the House of Com- 
 
 70 
 
TYPICAL SYSTEMS OF STATE EDTJCATION 
 
 mous should make its first graut, of £20,000, "for purposes 
 of education." Cobbett, otherwise regarded as a very 
 progressive man, raised this vigorous objection : "Take 
 two men, one that can plow and make hurdles and be a 
 good shepherd, and one that can plow and read, and the 
 first is the better man," He regarded the proposed grant 
 as a movement "to increase the number of schoolmasters 
 and mistresses, that new class of idlers." And for a long 
 time after that, it was frequently charged that education 
 was responsible for making the rising generation of 
 workmen restless and discontented with their lot in life. 
 Was not the scarcity of agricultural laborers and the 
 decay of agriculture a direct result of the overschooliug 
 of laborers' children? 
 
 Another curious objection against the public support 
 of })opular education was that voiced by Disraeli, in 1839. 
 He argued that "the individual should be strong and the 
 government weak, and that to diminish the duties of the 
 citizens was to imperil the rights of the subjects; that 
 wherever was found what was called paternal government, 
 was found a state education ; that it had been discovered 
 that the best way to secure implicit obedience was to com- 
 mence tyranny in the nursery ; that the truth was, where 
 elementary instruction was left to the government the 
 subject became a machine; that if the movers of the 
 measure for a plan of national education persisted and 
 succeeded, they would eventually find that they had revo- 
 lutionized English character, and when that was effected 
 they could no longer expect English achievements; and 
 that he should oppose to the utmost of his power this 
 rash attempt to centralize instruction." Such utterances 
 from men eminent in English public life indicate the 
 reluctance with w^hich the government came to commit 
 itself to the policy of appropriating money for educational 
 purposes. 
 
 71 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 Objection against a national system of education was 
 also brought by the Church of England, which regarded 
 the movement as a direct attack, not only upon the church 
 as an institution, but upon religion itself. This point of 
 view found expression in statements like the following: 
 
 All that is happening in the matter of education is a call to the 
 church to put out her strength and to do valiant battle for her 
 principles in the schools. . . . Our work is to teach children the 
 facts of our religion, the doctrines of our religion, the duties of 
 our religion. "We must teach them the facts of our religion that 
 they may be intelligent Christians, not ignorant as heathens; the 
 doctrines, that they may not be Christians only, but churchmen; 
 the duties, that they may not be churchmen only, but communi- 
 cants. This last, in fact, is the object at which we are uniformly 
 to aim, the training of the young Christian for full communion 
 with the church, and as preliminary to that, a training for con- 
 firmation. The whole school time of a child should gradually 
 lead up to this. . . . The time has come when probably the whole 
 fate of the Church of England, humanly speaking, will turn upon 
 the hold she may have upon the rising generation. Political 
 changes are giving more and more power to the people. If the 
 church has the people with her, she will be beyond all danger 
 from adverse legislation. Let her, then, educate the children of 
 the people In her principles. 
 
 At the same time the education which the Church of 
 England attempted to provide through its schools, and 
 that which was provided through other agencies of a 
 private and philanthropic nature, was inadequate. In 
 the attempt to meet the existing need, there grew up a 
 system of instruction by older pupil teachers, or "moni- 
 tors," especially developed by Joseph Lancaster (1778- 
 1838) and called by his name. These Lancasterian schools 
 were rigidly graded and served for a time as a kind of 
 substitute for a national system of schools. They had 
 no conception, however, of the psychological aspects of 
 teaching and no acquaintance with the ideals of education 
 
 72 
 
TYPICAL SYSTEMS OF STATE EDUCATION 
 
 which were dcveloi)iiig on the continent. The instruction 
 was largely nienioriter, formal and superficial. 
 
 When at last the argument for a national system of 
 education could not longer be gainsaid, the movement was 
 still delayed because of the diflSculty of providing such 
 education in a manner consistent with English ideas of 
 religious liberty. Denominational sensitiveness would 
 hardly permit the turning over to the state of the whole 
 task of administering education, including instruction in 
 religion, as had been the case in Germany. On the other 
 hand, it was still less possible for England to follow the 
 course of France and exclude religion altogether from a 
 state sj'stem of education. England will have nothing to 
 do with an education which is exclusively secular. The 
 difficulty of providing a system of popular education 
 which should include religion and at the same time avoid 
 giving offense to denominational feeling seemed for a time 
 insurmountable, and for many years little was accom- 
 plished toward the development of a national organi- 
 zation. 
 
 Previous to 1870 England, of all civilized countries, had 
 the most backward and least effective educational organi- 
 zation. Since that date, considerable progress has been 
 made in the extension of school privileges and the raising 
 of educational standards, and the idea of free elementary 
 schools and compulsory attendance is now firmly estab- 
 lished in English legislation and i)ractice. The founda- 
 tion of the present sj'stem was laid in the passing of the 
 Elementary Education Act of 1870, which required that 
 each district should provide adequate facilities for ele- 
 mentary instruction. The Education Department was 
 obliged to make a statement of what was demanded in 
 each case. Where provision was not made voluntarily^ to 
 meet these demands a school board was to be elected in 
 the district, to provide, maintain, and keep efficient the 
 
 73 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 requisite elementary schools. Children attending "board 
 schools" were to pay a weekly fee to be determined by the 
 board, which was, however, to be remitted in cases where 
 parents were regarded as unable to pay. School boards 
 were allowed, if they desired, to require compulsory at- 
 tendance of all children between the ages of five and 
 thirteen years, who were not receiving instruction else- 
 where, unless these children had passed the standards of 
 scholarship fixed by the local authorities, or were exempt 
 under the Factory Acts. In 1876 the age of possible 
 compulsion was raised to fourteen years, and it was en- 
 acted that children under ten years should not be em- 
 ployed at labor. In 1880 school boards were required to 
 make attendance compulsory for all children under ten 
 years of age. In 1889 the age was again raised to twelve 
 years, and in 1900 it might be extended to fourteen years. 
 In 1890 the payment of tuition fees in elementary schools 
 was abolished. At about this time the Education Depart- 
 ment was replaced by a Board of Education for England 
 and Wales, including in its membership the chancellor 
 of the exchequer. 
 
 In addition to the board schools, "voluntary schools" 
 have also been generally maintained. These schools were 
 largely under the control of the Church of England and 
 were supported by voluntary subscriptions. The opposi- 
 tion of the Church of England to the establishment of 
 board schools has already been referred to, and many 
 gave of their time and money for the maintenance of the 
 voluntary schools because of the fear that if these schools 
 should be replaced by board schools, under popular con- 
 trol, the schools would become not only nonsectarian, but 
 "godless." Undoubtedly this attitude has had great in- 
 fluence with the managers of the board schools in secur- 
 ing for these schools constant and systematic religious 
 instruction. The debate upon this question finally re- 
 
 74 
 
TYPICAL SYSTEMS OF STATE EDUCATION 
 
 suited in introducing into the Education Act the familiar 
 ''conscience clause" from which the following paragraphs 
 are quoted : 
 
 It shall not be required, as a condition of any child being 
 admitted into or continuing in the school, that he shall attend or 
 abstain from attending any Sunday school, or any place of reli- 
 gious worship, or that he shall attend any religious observance 
 or any instruction in religious subjects in the school or elsewhere, 
 from which observance or instruction he may be withdrawn by 
 his parent, or that he shall, if withdrawn by his parent, attend the 
 school on any day exclusively set apart for religious observance 
 by the religious body to which his parents belong. 
 
 The time or times during which any religious observance is 
 practiced, or instruction in religious subjects is given, at any 
 meeting of the school shall be either at the beginning or the end 
 of such meeting, and shall be inserted in a time-table to be 
 approved by the Education Department, and to be kept perma- 
 nently and conspicuously affixed in every schoolroom; and any 
 scholar may be withdrawn by his parent from such observance 
 or instruction without forfeiting any of the other benefits of the 
 school. 
 
 The school shall be open at all times to the inspection of her 
 Majesty's inspectors, so, however, that it shall be no part of the 
 duties of such inspectors to inquire into any instruction in reli- 
 gious subjects given at such school or to examine any scholar 
 therein in religious knowledge or in any religious subject or 
 book. 
 
 No religious catechism or religious formulary which is dis- 
 tinctive of any particular denomination shall be taught in the 
 school. 
 
 As the board schools developed, the voluntary schools 
 complained that while they gave instruction to as many, 
 or more, children than were cared for in the board schools, 
 the funds received from subscription were not suflScient 
 to enable them to maintain the standards of the board 
 schools, which were supported by taxation. In response 
 to this complaint, an act was passed in 1902, applying 
 everywhere except in London, which swept away the old 
 
 75 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 school boards and replaced them by education authorities 
 empowered to provide for all the schools in their respec- 
 tive districts out of local taxes. Whatever schools re- 
 ceive such support are under the general supervision of 
 the local education authority, which is the county or 
 borough council. An education committee, whose appoint- 
 ment is regulated by the same authority, has power to 
 determine the secular education to be given in the public 
 elementary schools, and to fix the number and the educa- 
 tional qualifications of the teachers. No school which 
 fails to comply with the requirements of the education 
 committee can receive a government grant. On the other 
 hand, the managers of the denominational schools are 
 allowed to determine the religious instruction given there- 
 in and the religious qualifications of the teachers. But 
 a pupil need not attend such instruction against his will, 
 and cannot be excluded from the school for religious rea- 
 sons. 
 
 The Act of 1902 was bitterly assailed by the Noncon- 
 formists, who were apprehensive lest the Church of Eng- 
 land might exercise an undue influence in educational 
 matters and who were further opposed to the principle 
 of being taxed for the support of instruction which might 
 possibly prove to be sectarian. In reply to this objection 
 it was pointed out that the Established Church had pro- 
 vided practically all the elementary schools prior to 1870 
 and that an expenditure of £50,000,000 would be involved 
 in creating new facilities for pupils in case the facilities 
 already at hand in the voluntary schools should not be 
 utilized. 
 
 By this time, however, another strong argument for the 
 nationalizing of education was advanced. Owing to the 
 growth of the industrial system, the development of com- 
 mercial interests, and the pressure of competition, an 
 insistent demand had arisen for wider diffusion of knowl- 
 
 76 
 
TYPICAL SYSTEMS OF STATE EDUCATION 
 
 edge, autl especially for imlustrial and tecbiiical educa- 
 tion. This situation was made clear in an article by Sir 
 John Gorst, shortly before the passage of the Act of 1902, 
 from which the following extract is taken : 
 
 Unless reform is very promptly undertaken, the English nation 
 will be less instructed than the people of European states, of 
 America, and even of our own colonies. ... If it is true that 
 the international rivalry of the future will be one of commerce 
 and manufactures, the uninstructed nations will have to reconcile 
 themselves to be the menial servants of the rest of the world 
 and to perform the lower and rougher operations of modern in- 
 dustry; while all those which require taste, skill, and invention 
 gradually fall into the hands of people who are better taught. If 
 a race that aspires to exercise imperial influence in the world 
 must possess knowledge as well as courage, and Intelligence as 
 well as wealth, the people of England must be content to see the 
 empire decline, unless other citizens of the empire take up the 
 task for which the lack of public instruction renders the people 
 of England unequal. It is therefore no exaggeration to call the 
 state of public instruction in England an emergency. The danger 
 is imminent. There is no time to lose. Teachers and schools 
 cannot be created in a moment by act of Parliament. If all the 
 authorities In England — the people, the parents, the churches, 
 the county and municipal councils, the central government — get 
 to work this day in earnest to improve public instruction, it would 
 be years before the improved machinery could be got into work- 
 ing order and our public instruction brought up to the level of 
 that which has for many years already been possessed by our 
 commercial and industrial rivals. 
 
 The benefits anticipated from the nationalizing of edu- 
 cation outweighed, in the judgment of Parliament, the 
 dangers urged on sectarian grounds. Nevertheless, the 
 problem of determining the relation between the board 
 school and the voluntary school is but a phase of the 
 larger problem of the relation of state education to reli- 
 gious education, and this larger problem still remains 
 unsettled. 
 
 Not only did the Act of 1902 open the way for the uni- 
 
 77 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 fication and improvement of elementary education : one 
 of its main purposes was to assure the support of second- 
 ary education out of the public funds. Previous to this 
 time secondary education in England had not been com- 
 prehensively dealt with. One of the chief reasons for 
 this delay is ascribed to the fact that a false distinction 
 had been prevalent in the popular mind, primary edu- 
 cation having been thought of as being for the poor, who 
 cannot pay for it, while secondary education was for the 
 "middle classes," who can pay. Secondary education was 
 therefore largely left to private institutions, conducted 
 for profit, or to those supported by endowments. "But 
 the new point of view is that it is the business of the state 
 to keep open the ways of intellectual opportunity from 
 the bottom to the top of the national system of education, 
 in order to secure as much as possible of the advantage 
 which accrues to the community from making the best 
 of its great abilities, however humbly born." In accord- 
 ance with this principle, the Act of 1902 authorized the 
 education authorities to consider within their respective 
 areas the needs of secondary education and to take such 
 steps as seemed to them desirable, after consulting with 
 the Board of Education, to supply or aid in the supply of 
 such instruction, being empowered to raise taxes for the 
 purpose. 
 
 With regard to religious instruction, the provisions of 
 the Act of 1902 were similar to those of the earlier act of 
 1870, providing that the council, in the application of 
 money for school purposes, shall not require that any 
 particular form of religious instruction or worship, or 
 any religious catechism or formulary which is distinctive 
 of any particular denomination shall or shall not be 
 taught In any school aided by the council, and, on the 
 other hand, that no pupil, on the ground of his religious 
 belief, shall be excluded from the privileges of the school, 
 
 7S 
 
TYPICAL SYSTEMS OF STATE EDUCATION 
 
 or in any wise be discriminated against. Furthermore, it 
 provides that no catecliism or formulary distinctive of any 
 particular religious denomination shall be taught in any 
 school proxmUd by the council, except where the council 
 may permit, at the request of parents and scholars, the 
 giving of religious instruction in the school otherwise 
 than at the cost of the council. When so given it must be 
 under conditions prescribed by the council and in such 
 manner as to give no unfair advantage to any denomina- 
 tion. The question of religious affiliation or attendance 
 upon religious worship is not to be raised with any pupil 
 as a condition of his being admitted to any school aided 
 by a government grant; and the times for religious wor- 
 ship or instruction are to be conveniently arranged for the 
 withdrawal of any pupil who may not care to attend.^ 
 
 England now accepts the principle that education is a 
 responsibility of the state rather than of the parent or the 
 church, and that the state must provide education, im- 
 partially and in all forms, for all its citizens. It still 
 regards religious instruction, however, as an integral and 
 necessary part of education and believes that the essen- 
 tials of religious instruction can be so imparted as not to 
 offend denominational sensibilities. This part of the pro- 
 gram has met with opposition from the Established 
 Church, which has taken the ground that it was in a 
 position officially to determine the nature of religious 
 instruction, and also from Nonconformists, who have 
 objected to the appropriation of public funds for what 
 they regard as denominational or sectarian teaching. 
 The situation is the more complicated in England 
 owing to the fact that the schools are of two classes: 
 those created by the state and supported by the state, and 
 those created by private (church) initiative but now 
 taken over and aided by the state. 
 
 > For typical curricula of England, Australia, and Canada, see Part II, pp. 158, 167. 
 
 79 
 
CHAPTER VII 
 
 THE AMERICAN PUBLIC SCHOOL SYSTEM IN ITS 
 
 RELATION TO THE CHURCHES AND 
 
 DEMOCRACYi 
 
 The impulse toward popular education in the United 
 States was first felt in New England, and, as in Ger- 
 many, it sprang from the desire to make the Bible acces- 
 sible to all. But while the movement started in each coun- 
 try from the same root-idea, the course of subsequent de- 
 velopment in the United States differed in some important 
 respects from that pursued in Germany. These differences 
 are perhaps mainly to be accounted for by the fact that 
 the spirit of the Reformation reached America by way of 
 England and Holland, and brought with it the flavor of 
 Calvinism and the Puritan movement. These acquired 
 characteristics considerably modified the conception of 
 religion, the conception of the state, and the conception 
 of the relation of education to church and state. 
 
 In England, the assertion of individualism in religion 
 was perhaps less pronounced than in Germany. There 
 was, indeed, violent opposition to foreign ecclesiastical 
 authority, to monasticism and to formalism in worship. 
 Opinion, however, was sharply divided between those who 
 favored the maintenance of the Roman Catholic Church, 
 
 • Strictly speaking, the term, "American Public School System," is a misnomer. 
 There is no national system of education in the United States in the sense that there 
 is in Germany, France, or England. Although the national government has a Com- 
 missioner of Education, it has no direct administrative relation to the public schools, 
 the control and support of which are left to the several State governments. Grants 
 of land have been made for educational purposes to the newer States, some 86,000,000 
 acres having been devoted to this purpose. These grants have been supplemented 
 in some instances by gifts to the several States from the surplus funds in the National 
 Treasury, but aside from these activities the central government has mainly con- 
 fined its efforts in behalf of education to the gathering of statistics and the prepara- 
 tion of reports. 
 
 80 
 
THE PUBLIC SCHOOLS AND THE CHURCHES 
 
 those who would have a niodifiod Catliolicism suited to 
 Euglish tastes, with services in the English language and 
 directly responsible to the English sovereign, and those 
 who would nial^e a clean sweep of things and introduce 
 thoroughgoing changes in doctrine and in forms of govern- 
 ment and worship, to correspond with continental Calvin- 
 ism. It was the partj' which advocated the uiiddle course 
 which finally prevailed in England, although Calvinism 
 became dominant in Scotland. Moreover, l-^ngland had 
 felt the influence of Erasmus and Wycliffe, who, though 
 conscious of the need of effecting moral reforms, were 
 humanists and held that an intimate and appreciative 
 familiarity with the classical authors, the church Fathers 
 and the Scriptures was all that was necessary to bring 
 these about. At all events, education in England re- 
 mained until very recently largely a function of the 
 church. 
 
 The Puritan party, however, including an extreme radi- 
 cal wing, the "Separatists," who held that the organization 
 of the church should be in separate, self-governing congre- 
 gations, found themselves the victims of discrimination 
 and persecution. Many of them fled to Holland and to 
 America. Between 1G28 and 1G40 about twenty thousand 
 Euglish Puritans migrated to New England, a homogene- 
 ous company of thrifty and capable people, who had been 
 prosperous at home and constituted the sturdiest element 
 in the English nation. The towns where they settled 
 around Massachusetts Bay were modeled after the Euglish 
 parishes and townships. Each town, however, was a per- 
 fect illustration of pure democracy, with the church as 
 the center of its life. The church was a self-governing 
 congregation, and the community, likewise, was self-gov- 
 erning through the town meeting. When these townships 
 came to unite under a common government, the model 
 after which the state was patterned was the religious 
 
 81 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 republic of Geneva. It was this Puritan religious com- 
 monwealth which set the fashion for democracy in the 
 United States and first gave impulse to the movement for 
 compulsory popular education. 
 
 But when the New England colonists perceived the 
 need of more general and adequate education they did not 
 recommend that the state assume the responsibility of 
 providing an educational system and by exercise of its 
 authority compel the attendance of pupils, as Luther had 
 done in Germany. To their mind there was no authority 
 in church or state, except the will of the free citizens as 
 expressed in their democratic assemblies; the same free 
 citizens constituted both church and state, and if any 
 preeminence was to be accorded their acts in one capacity 
 as compared with the other, it belonged to the church 
 rather than the state. Their point of view is clearly re- 
 flected in the well-known law, passed by the Massachusetts 
 Bay Colony in 1647 and providing for the establishment 
 of schools at public expense : 
 
 It being one chief point of that old deluder, Satan, to keep men 
 from the knowledge of the Scriptures, as in former times by keep- 
 ing them in an unknown tongue, so in these latter times by 
 persuading from the use of tongues, that so at last the true sense 
 and meaning of the original might be clouded by false glosses of 
 saint-seeming deceivers, that learning might not be buried in the 
 grave of our fathers in church and commonwealth, the Lord 
 assisting our endeavors — It Is therefore ordered that every town- 
 ship in this jurisdiction, after the Lord has increased them to the 
 number of fifty householders shall then forthwith appoint one 
 within their town to teach all such children as shall resort to 
 him to write and read, whose wages shall be paid either by the 
 parents or masters of such children, or by the inhabitants in gen- 
 eral, by way of supply, as the major part of those that order the 
 prudentials of the town shall appoint; providing those that send 
 their children be not oppressed by paying much more than they 
 can have them taught for in other towns; and it is forthwith 
 ordered that where any town shall increase to the number of one 
 hundred families or householders, they shall set up a grammar 
 
 82 
 
THE PUBLIC SCHOOLS AND THE CHURCHES 
 
 school, the master thereof being able to instruct youth so far as 
 they may be fitted for the university, provided that if any town 
 neglect the performance hereof above one year, that every town 
 shall pay £5 to the next school till they shall perform this order. 
 
 This law is often referred to as "the corner stone of the 
 American public school system." This statement is justi- 
 fied in the sense that this was the first recognition in the 
 United States of the principle lluit the responsibility for 
 providing education rests upon the community. In this 
 instance the state acted as tlie agent of the church ; the 
 state has continued to act as the responsible agent in 
 education, although all thought of its connection with 
 the church has long since faded from consciousness. 
 
 This use of the authority of the state in the service of 
 the church had not yet become the practice in England 
 and did not win popular acceptance there for many years. 
 In this respect, Massachusetts leaned more toward the 
 usage in Germany, Holland, and Scotland, which coun- 
 tries had alreadypassedlaws compelling the establishment 
 of schools. Wherever Protestant influence was dominant, 
 there was to be found an emphasis upon popular edu- 
 cation as the means for disseminating a knowledge of 
 the Bible. 
 
 The schools in Massachusetts did not enjoy unbroken 
 prosperity. During tlie latter half of the seventeenth cen- 
 tury popular interest in the maintenance of schools 
 rapidly declined. This was due in part to the influx of 
 many new settlers who were adherents of other forms of 
 the Protestant faith — Baptists, Episcopalians, Quakers — 
 whose presence diluted the strength of the Calvinistic 
 sentiment and modified somewhat its intolerant des- 
 potism. This weakening of control and introduction of 
 rival elements into the community life gave rise to reli- 
 gious controversy and bred indifference on the school ques- 
 tion. 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 To meet this situation, the fine for failure to maintain 
 a town school was increased in 1701 to £20, which had a 
 stimulating effect upon many communities. Another diffi- 
 culty arose from the fact that in the earlier days, the 
 settlements were compactly made around the meeting- 
 house as a center, but as time went on the population be- 
 came more scattered, as the danger from Indians de- 
 creased and fertile lands made their appeal to the thrifty 
 farmer. To serve the more sparsely settled communities, 
 "moving schools" were established, holding their sessions 
 in one section of the town for a portion of the year, then 
 moving on to another. Thus arose the custom of provid- 
 ing "district" schools. 
 
 Throughout New England the history of education fol- 
 lowed a similar course. Connecticut passed a law in 
 1650 which was practically in verbatim agreement with 
 that passed three years before by Massachusetts. Outside 
 New England there was less interest in establishing State 
 systems of compulsory education. 
 
 In 1683 Pennsylvania passed a law requiring that all 
 children should be so taught as to be able to read the 
 Bible and to write, by twelve years of age. Pennsylvania, 
 however, differed from the New England colonies in one 
 important particular. These had been settled by vigorous 
 pioneers of homogeneous Puritan stock, many of whom 
 were themselves graduates of universities in England. 
 Pennsylvania, on the other hand, was much more cosmo- 
 politan, including in its Protestant population Baptists, 
 Quakers, Methodists, Presbyterians, Lutherans, members 
 of the German Reformed Church, Moravians, and others. 
 All held to the Protestant principle, that ability to read 
 the Bible was necessary to salvation, but each had its 
 own school as the agency by which this end was to be 
 attained. 
 
 The compulsory education law in Pennsylvania, there- 
 
 84 
 
THE rUBLIC SCHOOLS AND THE CHURCHES 
 
 fore, soon became a dead letter, school facilities being 
 supi)lied b}' voluntary ell'ort and through the cooperation 
 of interested and resourceful families. Neighborhood 
 schools became common in the western part of the State, 
 and together with schools established through direct in- 
 fluence of churches, remained until 1834 the principal 
 available agencies for popular education. 
 
 In the United States, as in Germany, France, and Eng- 
 land, the public schools were not established upon a firm 
 basis until during the nineteenth century. In Massa- 
 chusetts a law was passed in ]82() requiring every town 
 to choose a school committee to have general supervision 
 of all the schools of the town, select textbooks, examine 
 teachers, and provide certificates. This was an important 
 step toward setting professional standards. In 1834 a 
 State school fund was set aside, to participate in which 
 the towns were required to raise a tax for each child of 
 school age and make statistical reports. A State Board 
 of Education was created in 1837 to secure information 
 regarding the schools and made recommendations to the 
 Legislature. The first secretary of this board was Horace 
 Mann, who succeeded in arousing public sentiment in the 
 support of the schools and with great skill jioiuted out 
 existing defects and outlined methods of improvement. 
 Among the tangible results accomplished were the erec- 
 tion of schoolhouses, an increase in the salaries of 
 teachers, a lengthening of the school year, the securing 
 of more effective supervision, and the establishment of 
 normal schools. 
 
 The State constitution of Pennsylvania, which was 
 adopted in 1790, provided for the establishment of schools 
 throughout the State "in such manner that the poor may 
 be taught gratis." It was not until 1834 that a law was 
 passed creating a State school system which should pro- 
 vide for all the children. This law was widely and bit- 
 
 85 
 
RELIGIOUS EDUCATION AND DEMOCEAOY 
 
 terly opposed, partly by churches of various denomina- 
 tions which had maintained their own schools and feared 
 interference with vested interests, and partly also by 
 childless individuals who objected to being taxed for 
 school purposes. In a few years, however, opposition was 
 overcome. 
 
 Kew York was administered by an English governor 
 until the American Revolution. Consequently many of 
 the schools of New York city were maintained by the 
 Society for the Propagation of the Gospel in Foreign 
 Parts, organized in England in 1701. In 1805 New York 
 city was still depending entirely upon private and church 
 schools. In that year the Legislature permitted the in- 
 corporation of "The Society for Establishing a Free 
 School in the City of New York," for children not other- 
 wise provided for by any religious society. Aid was 
 granted from funds contributed by the State and by the 
 city, according to a plan not unlike that followed in 
 England with the board schools. Sectarian diflSculties 
 also arose in New York similar to those in England, with 
 this difference — that New York had no established church. 
 So bitter did the strife become between Protestants and 
 Catholics over the granting of school funds that the Legis- 
 lature created in 1842 the New York City Board of 
 Education, to consist of members popularly elected from 
 each ward, and providing for local inspectors and trustees. 
 By this same act of the Legislature it was decided that 
 no portion of the school funds could be granted to any 
 school in which "any religious sectarian doctrine or tenet 
 shall be taught, inculcated or practiced." 
 
 In the earlier part of the nineteenth century, when the 
 problem of finding a suflScient number of comjjetent 
 teachers was more acute, the monitorial system of Lan- 
 caster was widely adopted in the United States, but when 
 normal schools became more abundant and efficient this 
 
 86 
 
THE PUBLIC SCHOOLS AND THE CHTTRCHES 
 
 system was soon siii)Oi'sede«l. Dtiring the last tifty years 
 progress has been rapid in all branches of State education, 
 particularly in respect to the expansion of the curriculuiu 
 and the development of methods of teaching. In this 
 development the influence of the great leaders in Switzer- 
 land and Germany has been marked and constant, al- 
 though their theories have been greatly modified to suit 
 the different conditions in this country. 
 
 I'estaloz/,i should perhaps be named as the one deserv- 
 ing first to be mentioned, not only because he was actu- 
 ally one of the earliest in order of time, but because 
 there is mutli that still abides which is directly traceable 
 to him. Introduced into the United States through one of 
 his associates, Naef, who came to teach in Philadelphia 
 in 1806, the theories of Pestalozzi became widely dissemi- 
 nated in periodical literature, and his methods were grad- 
 ually' adopted into individual schools and normal schools. 
 In 1860 an active propaganda known as the Oswego Move- 
 ment was undertaken, largely as the result of successful 
 experiments in England and Canada in connection with 
 the industrial education of juvenile delinquents. The 
 application of the principle of manual labor was not 
 limited, however, in the United States to its original 
 Pestalozzian purpose of moral redemption, but it was 
 utilized in providing the possibility of self-support for 
 needy students. In the latter part of the century it began 
 to be generally adopted here as the basis of organization 
 for juvenile reformatory institutions. Pestalozzi's influ- 
 ence is perhaps best illustrated in the application of his 
 principles to the methods of instruction in language, ele- 
 mentary science, home geography, and primary arithme- 
 tic. Colburn's arithmetic, which was in general use for 
 nearlj' forty years, is the most conspicuous example of a 
 textbook constructed in accordance with Pestalozzi's 
 theories, the distinctive feature of which was the inductive 
 
 87 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 procedure from simple, concrete, known objects to more 
 complex and abstract ideas. 
 
 In the early nineties a movement began in America for 
 popularizing the teachings of Herbart, Charles DeGarmo, 
 and the brothers, Frank and Charles McMnrry, being the 
 most vigorous apostles of the movement. The effects 
 have been seen in an expansion of the curriculum to in- 
 clude especially a larger proportion of historical studies, 
 and in the interpretation of history so as to disclose its 
 broader and more vital social meanings. The apprecia- 
 tion of literature, and particularly the study of complete 
 classics, has received a stimulus from the Herbartian 
 movement. Another result is seen in the more recent at- 
 tempts to estimate the cultural values in different studies 
 and to arrange the subjects in the curriculum so that their 
 effect shall be unified and cumulative. This principle of 
 concentration was especially elaborated in the school 
 work of Colonel Parker in Chicago. Herbart's influence 
 is perhaps most generally apparent in its application to 
 teaching method. The doctrine of "interest" and the "five 
 formal steps" in teaching have become familiar common- 
 places. 
 
 The first American kindergarten was opened by Miss 
 Elizabeth Peabody in Boston in 18G0, and the first Amer- 
 ican school for training kindergarten teachers in the same 
 city eight years later. In the last two decades of the 
 nineteenth century the kindergarten movement rapidly 
 spread throughout the United States, kindergartens being 
 maintained in many communities by kindergarten associa- 
 tions, and in others becoming established as a part of 
 the regular public school system. 
 
 The influence of the kindergarten extended upward 
 through all the grades, appearing in the increased use of 
 constructive and expressive activities for educational pur- 
 poses. Its wider application is to be seen in the manual 
 
 8S 
 
THE PUBLIC SCHOOLS AND THE CHUKCHES 
 
 training niovenicnt, designed to aid the ])iii)il in "making 
 the hand the obedient servant of the brain." Between the 
 years ISSO and ISOO manual training was adopted in tlie 
 high schools of nearly forty cities, and by 1905 was taught 
 in about two huudred cities. Since then the demand for 
 less formal exercises, and especially for special forms of 
 industrial and vocational training, has opci-aled to check 
 somewhat the growth of the movement. Broadly speak- 
 ing, the principle of self-expression, and in particular, 
 of motor expression, so strongly advocated by Froebel, 
 is now universally recognized as one of the first essentials 
 of educational method. The late William James was 
 perhaps the most influential expounder of this principle. 
 
 Thus, in the United States as in England and upon the 
 continent of Europe, the nineteenth century has been a 
 time of great activity in education. Accepting the princi- 
 ple that the State is responsible for the education of all 
 its children, the Legislatures of all the States have worked 
 out their own independent systems, some of the newer 
 States taking advantage of the experience of the others 
 by incorporating in their State constitutions provision 
 for a complete sj'stem of popular education from primary 
 school to university. 
 
 Following these preliminarj' steps of organization and 
 extension there have come successive waves of intensive 
 development, with their emphasis upon object teaching 
 and illustration, scientitic observation, curriculum expan- 
 sion, adaptation and correlation, self-expression, manual 
 training, sense and motor training, industrial and voca- 
 tional training. Kousseau's plea that education should 
 be suited to the needs of the child, and Comenius' sug- 
 gestion that it follow the order of child development, have 
 at last been heard. One element, however, is still lack- 
 ing from the system of popular education in the United 
 States — the element of religion. 
 
 89 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 However much we may deplore the exclusion of religion 
 from the subjects taught in the public school curriculum, 
 Ihis fact should not and does not blind the American 
 people to the value of the public school as a democratizing 
 agency. Its influence in this respect has been often re- 
 marked, especially as it concerns the newer Americans, 
 large numbers of whom came to these shores too late in 
 life to learn to speak a new language with any fluency and 
 will always carry about with them an old-world attitude 
 toward government and citizenship. With these, democ- 
 racy may never be anything else than something vague 
 and shadowy. But their children generally become much 
 more truly democratic, the great agency in this trans- 
 formation being, of course, the public school. 
 
 Here are assembled all ages and types, and all are sur- 
 rounded by the same atmosphere, all subjected to the 
 same requirements. Here, for the first time in many cases, 
 is it possible for the child of the man who happens to be 
 at the bottom of the social scale to prove his right to 
 recognition on equal terms with the child of one who may 
 regard himself as belonging among the favored few. In 
 this friendly competition it is by no means universal 
 that the child who has had the more favorable environ- 
 ment wins the laurels over the other. Moreover, the very 
 participation of all the children in a common program 
 of work and of play is promotive of a deeper sympathy, 
 understanding, and respect between the difi'erent elements 
 of the community life. The public school is itself a democ- 
 racy in miniature, and through the wise efforts of edu- 
 cators in introducing measures of self-government among 
 the pupils themselves it is providing more and more not 
 only the atmosphere, but actual training in the practice 
 of democracy. 
 
 No institution stands closer to the people, being im- 
 mediately related to the local community. It is supported 
 
 90 
 
THE PUBLIC SCHOOLS AND THE CHURCHES 
 
 by direct taxation; it has won the interest, respect, and 
 cordial snpi)ort of practically all elements of the popula- 
 tion ; it has been comparatively free from political inter- 
 ference and is peculiarly responsive to public opinion. It 
 has been remarkably effective in readiing tlie children of 
 all the peoi)le and in promoting a wide diffusion of in- 
 telligence. It is neither strange nor unreasonable that 
 the American peoi)le should regard tlie i)ublic school as 
 perhaps their most characteristic and altogether hopeful 
 achievement and as a peculiarlj-^ valuable social asset. 
 
 The impulse which gave rise to the movement for popu- 
 lar education in all countries has been traced back to the 
 Reformation. During all this period since the Reforma- 
 tion there has been a constant tendency toward intellect- 
 ual freedom and real democracy'. The development of 
 the reasoning powers, the recoverj'^ of the stores of classic 
 learning, the enthusiasm for discovery, and tlie promise 
 of new knowledge to be obtained through observation of 
 facts and phenomena in nature, the study of the mind and 
 its processes, tlie protest against the authoritj^ of tradi- 
 tion and all restraints of arbitrary formality, the new 
 faith in the educability of all men, the new hope for 
 society to be realized through education, the new concep- 
 tion of the teacher's work, the attempt to analyze and 
 classify all knowledge with reference to its use in teach- 
 ing and its value to life, the development of methods of 
 teaching based upon the facts of child development and 
 in accordance with the laws of growth — all these indicate 
 an increasing appreciation of the value of the individual, 
 a growing reverence for personality, and a determination 
 to secure more and more for each individual the oppor- 
 tunity for self-improvement and self-expression; that is, 
 to realize democracy. 
 
 It is customary to characterize this movement as a 
 movement toward the secularization of education. If by 
 
 91 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 this is meant the tendency to popularize education and 
 make it available for all men, the determination to take 
 the responsibility for the support and direction of educa- 
 tion out of the hands of ecclesiastical organizations and 
 place it upon the shoulders of all the peojjle, the change 
 in the conception of the aims of education from the as- 
 sumption that it was a means of acquainting children with 
 the teachings of the church, or of enabling them to read the 
 Bible upon which those teachings were based, to the idea 
 that the curriculum of study should include a wide range 
 of subjects many of which cannot be classified under 
 the term "religion" — if this be the meaning of seculariza- 
 tion then there is ground for interpreting the movement 
 as a secular movement. The word "secular," however, 
 should not mislead us into thinking of the modern move- 
 ment toward popular education as in any sense anti-Chris- 
 tian or even non-Christian or as opposed to the work of 
 the Christian Church, Though some of the philosophers 
 who have uttered themselves with reference to education 
 have been skeptical in their attitude, and some few have 
 been called atheists, secularization, as applied to educa- 
 tion, really means emancipation, freedom — intellectual 
 freedom, moral freedom, religious freedom — and thosewho 
 sometimes seem most jealous against permitting the 
 church any share in the direction of public education are 
 not necessarily expressing a lack of sympathy with reli- 
 gion or Christianity, but, rather, a distrust of the spirit 
 of sectarianism and an anxiety lest the freedom which has 
 been so dearly won may be impaired. 
 
 At the same time the fact remains that the enormous 
 intensive development which has taken place in American 
 education, however valuable as a preparation for democ- 
 racy, has not only taken place without reference to an 
 inclusion of the religious element, but has actuallj^ pre- 
 occupied in large measure the place in the life of the child 
 
 92 
 
THE PUBLIC SCHOOLS AND THE CHURCHES 
 
 which might otherwise be utilized by the churches for 
 religious instruct ion, were they prepared to provide it. 
 This overcrowding of program is more noticeable in the 
 United States than in Germany, where religion already has 
 its allotted jilace in the curriculum and where different 
 types of education are provided in distinct types of school. 
 It operates peculiarly to the disadvantage of Protestants, 
 since the Roman Catholics maintain parochial schools in 
 which they control the entire program, while the Jews, 
 observing the seventh Hay as a day of worship, are in 
 a better position to utilize Sunday for a vigorous edu- 
 cational program, if desired. The time has arrived for the 
 Protestant churches to assume together the responsibility 
 of providing this needed religious element in popular 
 education and thus make their civic contribution to the 
 cause of democracy. The development of their own 
 educational agencies on the one hand, and recent educa- 
 tional experiments on the other, have already paved the 
 way for such an effective organization of Protestant 
 forces. 
 
 93 
 
CHAPTER VIII 
 
 THE DEVELOPMENT OF EDUCATIONAL AGEN- 
 CIES WITHIN THE PROTESTANT CHURCHES 
 
 The first law establishing schools at public expense was 
 intended, as we have seen, to extend the knowledge of the 
 Bible. What was self-evident and to be expected in a 
 homogeneous Puritan commonwealth was, however, beset 
 with difficulty where Protestant and Romanist ideals 
 come into collision, as later in New York city, over the 
 equitable distribution of school funds. In a sense, it 
 was the old Reformation controversy over the right to 
 exercise private judgment in the interpretation of the 
 Scriptures, transferred to the field of education in a free 
 republic, since the exercise of this right is conditioned 
 upon the ability to read. For many years the controversy 
 has continued in the United States, becoming more com- 
 plicated as denominations of every name have grown more 
 and more sensitive to the possibility of encouraging sec- 
 tarian teaching under the guise of instruction in the 
 Bible. 
 
 In a few States even the reading of the Bible in the 
 public schools is officially discountenanced. In Illinois 
 the State Supreme Court has ruled against it; in Cali- 
 fornia, Minnesota, Missouri, and Washington similar 
 action has been taken by the attorney-general of the 
 State; while in Arizona, Montana, and New York the 
 State Superintendent of Education has acted unfavorably. 
 Wisconsin and Nebraska have forbidden a sectarian use 
 of the Bible, the reading of extracts being expressly per- 
 mitted in Wisconsin. Despite these official pronounce- 
 ments, the Bible is still read in all these States, wherever 
 
 94 
 
EDUCATION IN PROTESTANT CHURCHES 
 
 individual teachers desire to do so and community senti- 
 ment is not distinctly adverse. In two States, Massa- 
 chusetts and Pennsylvania, Bible reading is required by 
 law for tlie whole State. The National Reform Associa- 
 tion is authority for the statement that "so far from being 
 banished from nearly all American public schools, as 
 many have supposed, it is habitually read in three fourths 
 of them." 
 
 "The Bible in the schools question" has passed through 
 various vicissitudes, partisans often taking the view that 
 the decision of the question as to whether or not the Bible 
 shall be read daily in a school devotional exercise will 
 determine also the classification of the school as "reli- 
 gious" or "godless." But we have seen that, in the case 
 of Germany at least, the mere fact of Bible reading, or 
 even of Bible stiidi/ by the pupils, does not of itself neces- 
 sarily count for very much in their religious life. It all 
 depends upon Jiow it is taught : upon the spirit and atmos- 
 phere in which the teaching is conducted. The same 
 principles we have also seen illustrated in connection with 
 the teaching of morals in France. In other words, for 
 effective instruction in religion and morals, there is need 
 for the same kind of skill in the use of teaching methods, 
 the same kind of interest and mastery and freedom of 
 initiative on the part of the teacher, as in any other kind 
 of teaching. 
 
 This principle has grown constantly clearer through the 
 history of the controversy over the teaching of the Bible 
 in the schools, and all religious bodies have not only 
 tacitly accepted it, but have acted upon it, each one de- 
 veloping its own denominational organization for the 
 purpose of providing religious teaching in its own way 
 for its own constituency. Thus, the Jews have developed 
 their own religious schools, the Roman Catholics have 
 established parochial schools, while the various branches 
 
 95 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 of Protestants have depended mainly upon the Sunday 
 school. In this way there has grown up in the United 
 States what is really a dual system of popular education ; 
 that provided in the public schools for all children, and 
 that provided in the religious schools and Sunday schools 
 for the children of the respective faiths. The two parts 
 of the system have developed along parallel lines, though 
 not always at the same rate of progress. In each case 
 the development has taken place almost wholly within 
 the nineteenth century. 
 
 The Sunday school movement received its first impulse 
 through the Society for Promoting Sunday Schools 
 through the British Dominions, which was created to ex- 
 tend the type of school originated by Robert Raikes. 
 Schools of this type were primarily intended for the chil- 
 dren of the poor, and, although held on Sunday, provided 
 instruction in the common branches and employed paid 
 teachers. At the death of the founder, in 1811, the num- 
 ber of pupils in the British Dominions and in the United 
 States had reached 250,000. 
 
 In 1791 there was organized in Philadelphia the "First 
 Day or Sunday School Society," which carried on in this 
 country a propaganda similar to that which had pre- 
 viously been promoted in England. It is interesting to 
 note that the three leading spirits in the formation of 
 this society were Bishop White, an Episcopalian ;Mattbew 
 Carey, a Roman Catholic; and Dr. Benjamin Rush, a 
 Universalist. They were actuated by a sense of civic re- 
 sponsibility, as is evident from the preamble to the con- 
 stitution adopted by the society : 
 
 Whereas, The good education of youth is of first importance to 
 society, and numbers of children, the offspring of indigent par- 
 ents, have not proper opportunities of instruction previous to 
 their being apprenticed to trades; and 
 
 Whereas, Among the youth of every large city various Instances 
 
 96 
 
EDUCATION IN PROTESTANT CHURCHES 
 
 occur of the first day of the week, called Sunday — a day which 
 ought to be devoted to religious improvement — being employed 
 to the worst of purposes, the depravity of morals and manners; 
 
 It la therefore the opinion of sundry persons that the establish- 
 ment of Sunday schools in this city would be of essential advan- 
 tage to the rising generations; and for effecting that benevolent 
 purpose they have formed themselves into a Society, 
 
 It is noteworthy also that the instruction proposed was 
 confined to ''reading and writing from the Bible and such 
 other moral and religious books as the Society may from 
 time to time direct." The same motive and the same con- 
 ception of the aim of education were influential here 
 which were operative in the Massachusetts Bay Colony 
 in the passage of the Act of 1G47, providing for public 
 schools; and, indeed, the society petitioned the Legisla- 
 ture to establish Sunday schools as free schools, but with- 
 out success. 
 
 Other unions sprang up, among which was the Evan- 
 gelical Society, organized in Philadelphia in 1808 to 
 promote locally the establishment of Sunday evening 
 schools. The Pittsburgh Union was formed in 1809, the 
 Boston Society for the Moral and Religious Instruction 
 of the Poor, in 181G, and the New York Sunday School 
 Union the same year. A fresh impetus was given the 
 Sunday school movement by the Rev. Robert Way, of 
 London, who stopped at Philadelphia in 1811, on his way 
 as a missionary to India. In 1821 the American Sunday 
 School Union was organized, in which were embraced a 
 number of the earlier organizations. It set for itself a 
 threefold purpose: the disseminating of information 
 through publication ; the selection and preparation of les- 
 son material; and the "endeavor to jdant a Sunday school 
 wherever there is a population." The activities of this 
 organization extended throughout tlie newer States of 
 the West and South, and were so effectively carried on 
 
 97 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 that in some States not a community remained in which 
 there was not a Sunday school. 
 
 As Sunday schools were organized, the teachers of con- 
 tiguous localities met together for mutual counsel. Out of 
 these grew informal organizations, and finally larger Sun- 
 day school conventions. Several national conventions 
 were held at intervals, in which such men as J. H. Vin- 
 cent, Edward Eggleston, H. Clay Trumbull, and B. F, 
 Jacobs were conspicuous as leaders. These conventions 
 greatly stimulated the schools in perfecting their methods 
 of organization and teaching. 
 
 A demand sprang up for lesson material, and denomina- 
 tional boards were established for the printing and dis- 
 tribution of Sunday school lessons. A great impetus was 
 given to this work by the adoption in 1870 of the uniform 
 lesson system, the effect of which was to make generally 
 available the results of biblical scholarship, and to make 
 more universal the custom of providing biblical instruc- 
 tion through the medium of the Sunday school. 
 
 The National Convention gradually extended its organi- 
 zation geographically, until a complete system was estab- 
 lished, bringing together into fraternal and cooperative 
 relations the Sunday school forces of the various town- 
 ships, uniting these in State Sunday school associations, 
 and finally federating them into a national and inter- 
 national organization. The outstanding characteristic of 
 this movement is the fact that it has been promoted by 
 the initiative of laymen, rather than by the official leaders 
 of denominations. It was born in the desire for coopera- 
 tion between all workers and agencies in order to attain 
 the largest efficiency with the least possible disturbance 
 of local autonomy. It has grown from a single general 
 meeting to an organization holding thousands of confer- 
 ences annuall3% and requiring for its work a large force 
 of paid workers with a triennial budget of $70,000. Its 
 
 98 
 
EDUCATION IN PROTESTANT CHURCHES 
 
 service has been that of a vast promoting agency develop- 
 ing around llio niiifonn lesson system. 
 
 Such had been the development of popular education 
 under the auspices of the state that by the beginning of 
 this century the jaiblic schools had progressed in effi- 
 ciency far beyond the point reached by the Sunday schools. 
 So marked was the contrast between the two types of 
 education, and so strong the conviction among educators 
 as well as church workers that some radical improve- 
 ments should be made, that there was formed in 1903 the 
 Religious Education Association. The object of this asso- 
 ciation was to unite in one comprehensive organization 
 the workers in all ecclesiastical, adult, cultural, and social 
 organizations desiring fellowship, exchange of thought, 
 information, and experience for coojjeration in religious 
 education. Its methods have been those of agitation, 
 through conventions, conferences, and addresses; group 
 organizations, local and departmental; and publication 
 of books, magazines, and pamphlets. It has refrained, 
 however, from attempting interference with the adminis- 
 tration of educational forces and programs. Its aim has 
 been "to inspire the religious forces with the educational 
 ideal, and educational forces with the religious ideal." 
 
 At length the demand for a better type of lesson 
 material became so insistent that it found emphatic utter- 
 ance in the international Sunday school conventions; first 
 at Denver in 1902, again at Toronto in 1905, and finally 
 at Louisville in 1908, which passed the unanimous vote : 
 
 That this convention authorize its Lesson Committee also to 
 continue the preparation of a thoroughly graded course of lessons, 
 which may be used by any Sunday school which desires it, 
 whether in whole or in part. 
 
 The passage of this vote opened the way for incorporat- 
 ing in the teaching of the Sunday school all those prin- 
 ciples which already had found acceptance in public school 
 
 99 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 instruction : the principle of adaptation of material and 
 method to the interests and needs of the child at succes- 
 sive ages; the principle of self -activity and self-expres- 
 sion; the principle of correlation between studies; the 
 principle of coordination with other teaching agencies. 
 These principles have all entered as controlling influences 
 into the preparation of the completely graded courses 
 of study for the entire curriculum. Since 1908 an entire 
 series of annually graded lesson courses has been issued 
 in various editions by different denominations. Inde- 
 pendent publishing houses have also issued similar series 
 of graded lessons, so that the Sunday schools are at pres- 
 ent abundantly supplied with lesson material of high edu- 
 cational value. 
 
 This development of educational material has neces- 
 sitated more precise methods of teaching, and has made 
 imperative some provision for the training of teachers. 
 Thus arose the teachers' training movement, which has 
 been promoted both by the International Sunday School 
 Association and by denominational agencies. Courses of 
 study have been prepared for teachers, local conferences 
 and institutes have been widely held, summer schools have 
 been organized, colleges have introduced into their cur- 
 ricula subjects bearing upon religious education, and 
 theological seminaries have added new departments for 
 the purpose of training leaders in the new branch of edu- 
 cation. 
 
 So long as the uniform lessons occupied the whole time 
 of the Sunday school it was necessary to resort to "supple- 
 mental lessons," "mission bands," "bands of mercy," and 
 similar agencies, in order to present the complete round 
 of interests concerning which the churches felt that infor- 
 mation should be provided their children and youth. The 
 Young People's Missionary Movement, which had arisen 
 in order to press home upon young people their personal 
 
 100 
 
EDUCATION IN PROTESTANT CHURCHES 
 
 responsibility for tlie missionary enterprise, saw in the 
 new order of tilings the opportunity to make missionary 
 instruction an integral part of religious education, and, 
 accordingly, changed its name to the more significant 
 one, Missionary Education Movement. This organization 
 has been actively associated with the denominational 
 agencies in the preparation of the new graded courses 
 of study. 
 
 These developments have stimulated the denominations 
 to strengthen their official boards in order to provide more 
 adequate denominational leadership. E<lucational secre- 
 taries have been appointed in several denominations to 
 cooperate with editors and missionary superintendents, 
 and to emphasize the educational ideals. As a further 
 step toward denominational effectiveness, the Sunday 
 School Council was organized in Philadelphia in 1910, 
 the immediate occasion being the necessity of closer co- 
 operation between the denominations in the work of 
 training teachers. It was found, moreover, that the de- 
 nominations had many problems in common whose solu- 
 tion would be hastened by a closer aflBliation. Some thirty 
 denominations are thus represented in this Council. One 
 of the immediate results which followed this action was 
 the reorganization of the International Sunday School 
 Lesson Committee to include a larger number of denomi- 
 national representatives and a larger proportion of those 
 directly concerned in the actual construction of the les- 
 sons. Another form of association is the Commission 
 on Christian Education of the Federal Council of the 
 Churches of Christ in America, which was formed in 1912, 
 after the analogy of the other commissions of the Federal 
 Council. 
 
 Thus the Sunday school movement has proceeded 
 through the following stages: first, extension, as promoted 
 by the Sunday School Union and denominational agen- 
 
 101 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 cies, until practically every church now has its Sunday 
 school ; second, lesson promotion, most actively prosecuted 
 in connection with the uniform lesson system; third, 
 organization, which has been greatly stimulated by the 
 International Sunday School Association ; fourth, the set- 
 ting of higher ideals, for which the impulse was given by 
 the Religious Education Association; fifth, intensive de- 
 velopment and the training of teachers in which all agen- 
 cies have cooperated; sixth, the movement toward closer 
 oflScial cooperation and federation. 
 
 While this movement was progressing other specialized 
 movements have also been taking place, particularly those 
 having to do with the education of young people. The 
 establishment of Young Men's and Young Women's Chris- 
 tian Associations in practically all cities and many rural 
 communities has been a notable illustration of interde- 
 nominational cooperation. Through the efforts of these 
 associations, broad education plans have been put into 
 operation, based upon careful study of the special needs 
 of these ages. At a time also when colleges and higher 
 institutions of learning were seeking release from ecclesi- 
 astical control, the college department of the Young Men's 
 and Young Women's Christian Associations has quietly 
 maintained religious influence in these institutions with- 
 out emphasizing sectarian or denominational differences. 
 
 More recently the denominations themselves, realizing 
 the importance of developing well trained leaders in reli- 
 gious education, as well as securing recruits for the 
 ministry, have taken steps to provide official boards 
 charged with this responsibility. These boards are now 
 federated in the Council of Church Boards, which is 
 analogous to the Sunday School Council, though working 
 in a specialized field. 
 
 A movement began in the eighties which led to the or- 
 ganization of young people within the local churches 
 
 102 
 
EDUCATION IN PROTESTANT CHURCHES 
 
 specifically for trainiug in the expression of a devotional 
 life and in forms of service and church work. This young 
 jjeople's movement has assumed national proportions, al- 
 though the interdenominational affiliations have never 
 been so strong as those between Sunday schools. In addi- 
 tion to these are many smaller organizations, such as the 
 Boy Scouts, the Camp Fire Girls, and the like, some of 
 them national in scope, devoted to the training of children 
 and youth along special lines of service or at special 
 periods in their growth. 
 
 From the standpoint of organization and material, the 
 Protestant churches already have at hand sufficient re- 
 sources to serve as a basis for a sj-stem of popular in- 
 struction in religion on a national scale. Starting with 
 much the same motive which gave rise to the public 
 schools, the desire to extend the knowledge of the Bible, 
 the Sunday school movement, like the movement for popu- 
 lar education in general, has appropriated the aims and 
 methods which experiment and experience have proved 
 effective. Thus the Sunday schools, no less truly than 
 the public schools, now recognize, at least in theory, that 
 the primary aim of religious education, as of other forms 
 of education, is complete self-realization ; that it is neces- 
 sary, to this end, to select, prepare, and present the 
 material of study with reference to the immediate in- 
 terests and needs of the pupil, and that those pupils who 
 are at a similar stage of development must be taught to- 
 gether in grades, in order to meet individual needs; that 
 not only the Bible, but other subjects as well — ^nature, 
 missionary narrative, the inspiring chapters from church 
 history, and the story of contemporary life — all are fruit- 
 ful as media through which to impart a knowledge of 
 Christian truth ; that clubs, classes, choirs, and young 
 people's organizations are convenient means through 
 which to give expression to the enthusiasms which have 
 
 103 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 been aroused; that all these need to be bound together 
 under a unified administration in the local church and 
 denominationally, in order to insure the largest effective- 
 ness; that skill in teaching and administration, as well 
 as completeness and convenience of equipment, are essen- 
 tial factors in the teaching process; and that all phases 
 of the teaching work of the church should be placed upon 
 a scientific basis, with careful records of the progress 
 of each pupil at each stage of the teaching process. 
 
 The Protestant Sunday school movement is greatly 
 hampered at present by the tradition that the work must 
 all be done at one time, on one day, and, for the most 
 part, at one session, and even in one large group. This 
 custom began when schools, like those of Robert Raikes 
 and their successors in Philadelphia, were formed as a 
 philanthropic agency and were held on Sunday because 
 of the demoralizing influence of idleness upon children 
 and youth. At that time education was comparatively a 
 simple matter, and Sunday a da}^ devoted chiefly to reli- 
 gion. Now all life has become much more complex, edu- 
 cation — even in religion — is a much more exacting task, 
 and Sunday has become very generally a day for rest 
 and recreation. The very development, therefore, of the 
 church's educational resources within recent years has 
 made more apparent than ever the inadequacy of the time 
 allowed and the necessity of providing more time and 
 some better plan for making such instruction thoroughly 
 effective. That the need for some larger provision is 
 keenly felt is evident, not only from the recent develop- 
 ments within the churches themselves and the movements 
 toward closer federation, but also from certain significant 
 experiments within the ranks of the public school forces 
 which look toward a closer alliance between those in 
 charge of the public school system and those who are in- 
 terested in the educational work of the churches. 
 
 104 
 
CHAPTER IX 
 
 SOME RECENT EX^ERIMENTS IN RELIGIOUS 
 EDUCATIONi 
 
 It is a significant fact that professional educators are 
 taking the initiative in devising plans for religious educa- 
 tion, the execution of which involves the cooperation of the 
 churches. In some instances they frankly express the con- 
 viction that the churches are not only responsible for 
 providing the religious element in popular education, but 
 that they must be stimulated toward the attainment of 
 such standards as are maintained in the public schools. 
 Three of the experiments to be described concern high 
 school pupils. The others apply to pupils of all grades. 
 The last two experiments are interesting as illustrations 
 of cooperative work between different denominations, on 
 their own initiative. All the plans alike involve interde- 
 nominational cooperation for the most effective results, 
 while all seek to conserve the principle of religious lib- 
 erty and denominational initiative. 
 
 1. The North Dakota Plan^ 
 
 This experiment was devised in 1912 by Professor Ver- 
 non P. Squiers, of the Universitj' of North Dakota, and 
 is intended for pupils of high school age. Its appeal is 
 based upon the statement that "a knowledge of the Bible 
 is an essential in a good education," and the plan proposes 
 to provide an opportunity for joung people to become 
 familiar with the Bible as history and literature. The 
 argument urges that this is necessary to any intelligent 
 
 • For an elaborate diFPUseion of State credit, see Wood, School and College Credit 
 for Outside Bible Studv. 
 
 * For eylUbuB of North DakoU Plan, see Fart II, pp. 173f. 
 
 105 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 appreciation of English literature, but that the average 
 young person to-day lacks this knowledge, such ignorance 
 being even a matter of common jest. 
 
 Any intention to engage in a religious propaganda is 
 emphatically disclaimed. The plan as proposed by Pro- 
 fessor Squiers "was recommended by the State Educa- 
 tional Association, unanimously indorsed by the Confer- 
 ence of City Superintendents and High School Principals, 
 and adopted by the State Board of Education as a purely 
 educational measure." Any quickening of interest in reli- 
 gion which might follow is only incidental to the main 
 purpose. There is no thought of interfering in any way 
 with the prerogatives of the church, nor of disregarding 
 the accepted status of church and state as separate in- 
 stitutions. It is simply assumed that the state, being 
 charged with the responsibility of educating its youth, is 
 at liberty to include in its program whatever it believes 
 to be essential. The scope of the state's activities is con- 
 fined to such asjjects of the educational process as win 
 universal approval. 
 
 The plan is embodied in an outline or syllabus of Bible 
 study prepared by the five members of the State Board of 
 Education. This syllabus determines the ground to be 
 covered in the study, and the nature and range of facts 
 to be considered. The only textbook prescribed is the 
 Bible itself, of which any recognized version is acceptable. 
 At the completion of the course the State ofifers a credit 
 of one half unit toward the fifteen or sixteen required for 
 graduation, upon condition that the candidate pass an 
 examination, this credit being equivalent to that regularly 
 allowed to a study taken five times a week for eighteen 
 wrecks. It is understood that no public funds are used 
 for promotion, all expenses being borne by the State Sun- 
 day School Association. No public buildings or teachers 
 are required for the work of instruction, since the instruc- 
 
 106 
 
EXPERIMENTS IN RELIGIOUS EDUCATION 
 
 tion is provided voluntarily by the cliiirchew of the various 
 denomiuations. Syllabus, examination, and credit con- 
 stitute the features of the plan in v.liich the State partici- 
 pates, and here its responsibility ends. 
 
 The voluntary nature of the entire instruction is em- 
 phasized. No pupil is required to take the study. In- 
 dividual teachers ai'e free to emphasize as much as they 
 will the religious values of the literature, or to assign 
 additional readings in textbooks and reference works. 
 The study may be conducted on Sunday or week-day, at 
 the Sunday school, in the young people's society, or at 
 home — all these are matters of indifference to the State, 
 which is concerned simply in securing an objective study 
 of Bible facts and in ascertaining how completely the 
 pupil has gained a knowledge of these facts. 
 
 The requirements embrace studies in biblical geogra- 
 phy, acquaintance with fifty Old Testament narratives, 
 an outline of Hebrew history before Christ, the books of 
 the Old Testament, and five memory passages. 
 
 The plan has met with a hearty response from churches 
 of all denominations, both Protestant and Roman Catho- 
 lic, the largest number of examination papers being sub- 
 mitted in one year by a Catholic teacher using the Douai 
 version, every pa})er of which was approved by the ex- 
 aminer and awarded credit. Sundaj'^ school workers have 
 felt the stimulus of having Bible study standardized, 
 pupils have come to the study with a new interest because 
 of the incentive provided in the half-credit, and day 
 school teachers have been more willing to participate in 
 the work of the Sunday' schools. No criticism of the plan 
 is reported from within the State. 
 
 Fifteen young people attempted the examination at the 
 first opportunity, in January, 1913. Of these, eleven were 
 successful. In June of that year 112 papers from thirty- 
 two communities were sent in, ninety-eight receiving 
 
 107 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 credit. In June, 1916, 166 papers were received from fifty- 
 four towns, of which 156 were given credit. 
 
 Incidentally, the plan has reacted upon the Sunday 
 schools, inspiring them to higher efficiency in all their 
 departments. Teachers realize that their work is being 
 brought into comparison with that in the day school. 
 This, in turn, has created a demand for training classes 
 and has raised the quality of the teaching. Through this 
 cooperative relationship between home, school, and 
 church, the real unity of their common task has been 
 emphasized. 
 
 The North Dakota plan has created wide interest and 
 initial steps have been taken in Indiana, Washington, 
 Oregon, California, Iowa, and West Virginia toward put- 
 ting a similar plan in operation. Individual high schools 
 have also adopted the plan in towns in Missouri, Alabama, 
 and possibly in other States.^ 
 
 2. The Colorado Plan^ 
 
 Another experiment, slightly earlier in its beginnings 
 than the North Dakota plan, though a little slower to 
 secure full adoption, had its origin in Greeley, Colorado, 
 in 1910. The plan, as at first proposed, was designed to 
 provide elective courses in Bible study for the students 
 at the State Teachers' College and proved so popular that 
 two hundred and fifty students elected the course in 1911, 
 sixty of the number being members of the Roman Catholic 
 Church. It was decided to extend the scope of the plan 
 to make it applicable to the high schools, and in Novem- 
 ber of that year the Educational Council of the State 
 Teachers' Association appointed a committee of three to 
 consider the plan and to cooperate with a similar com- 
 
 1 For description of adaptations in various States, see Wood, op. cit., chas. v-x. 
 » For Byllabua of the Colorado Plan, see Part II, p. 185. 
 
 108 
 
EXPERIMENTS IN RELIGIOUS EDUCATION 
 
 mittee of the State Sunday School Associatiou in work- 
 ing out a course for the liigh schools of C^olorado, 
 
 While this couiiiiittce was at work it learned of the 
 program already independently inaugurated in North 
 Dakota. In November, lOi;^, it presented to the State 
 Teachers' Associatiou the following resolutions, which 
 were unanimously adopted : 
 
 1. The religious education of the boys and girls who are in our 
 public schools is a matter of unquestioned importance, and should 
 be emphasized and furthered in every legitimate way. 
 
 2. The Sunday school is a historic institution, backed by strong 
 religious organizations, and exercising a wide religious influence 
 over young people. Up to a recent date, however, but little serious 
 effort seems to have been made to set up acceptable standards of 
 teaching in its work, or to secure on the part of the pupils any 
 real preparation of assigned lessons. If such improvements can 
 be made, the Sunday school is entitled to an honorable place 
 among our educational forces. 
 
 3. We believe that a closer cooperation between the public 
 schools and the Sunday school would be of mutual advantage, and 
 might assist the latter in becoming a more efficient agency of 
 religious education, and that such cooperation is possible without 
 transgressing our fundamental principles of religious liberty. 
 
 4. We therefore recommend that this association approve of the 
 strong effort now being made by the churches, the denominational 
 educational departments, and the Colorado State Sunday School 
 Association, to elevate the standards of teaching in Sunday 
 schools, to improve their courses of study, and to secure on the 
 part of the pupils the same grade of lesson preparation as is 
 demanded in public school work; that, with this object in view, 
 it commend to the Sunday schools for classes of high school grade 
 the recognized standards of the North Central Association of 
 Secondary Schools and Colleges; that, when these standards have 
 been attained, It recommend that high schools give credit for 
 Bible study of corresponding grade in the Sunday schools, to an 
 extent not to exceed one fourth unit for each year's work, and 
 that this body appoint a permanent committee to cooperate In 
 prudent and legitimate ways for all the foregoing purposes with 
 a similar committee from the Colorado State Sunday School 
 Association. 
 
 109 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 The distinctive features of the Colorado plan as com- 
 pared with the North Dakota plan are, therefore, its frank 
 recognition of the Sunday schools as a correlative edu- 
 cational agency, its pledge of active and helpful coopera- 
 tion, and its clearly defined purpose to standardize the 
 Sunday school teaching as a condition of granting credit 
 to the pupil. 
 
 This plan provides a four years' elective course for high 
 school students, to be adapted to their unfolding life and 
 correlated with the curriculum of the high schools. The 
 course, in outline, is as follows : 
 
 Course I. Heroes and Leaders of Israel — Ready in detail, 
 September, 1914. 
 
 Course II. 1st semester: The Friends and Followers of Jesus. 
 2d semester: The Life and Labors of Jesus. Both ready in detail 
 September, 1915. 
 
 Course III. 1st semester: Bible History. 2d semester: Bib- 
 lical Literature. Both ready in detail September, 1916. 
 
 Course IV. Social Institutions: The Social Application of 
 Bible Teaching: To be ready in detail September, 1917. 
 
 As in the case of the North Dakota plan, no State funds 
 are to be devoted to this purpose, no State or school build- 
 ing to be used, no j)ublic school teachers to give instruc- 
 tion during school hours. The work is to be done in the 
 various churches during Sunday school hours, each de- 
 nomination being free to impart instruction in its own 
 way. If, however, credit is to be asked, the teachers must 
 conform to the recognized standards for high school, 
 namely, ''The minimum scholastic attainment of high 
 school teachers shall be equivalent to graduation from a 
 college belonging to the North Central Association of Col- 
 leges and Secondary Schools, including special training 
 in the subjects they teach." 
 
 Furthermore, the State Sunday School Association is 
 called upon to maintain and conduct annually training- 
 
 110 
 
EXPERIMENTS IN RELIGIOUS EDUCATION 
 
 st'liools in order that the teachers maj' become properly 
 qualified for meeting the standard. 
 
 The instruction must comprise forty recitations of 
 forty-five minutes, each year for four years, and the pupil 
 must meet all high school requirements, as to attendance, 
 deportment, general attitude, and character of work done. 
 And the churches, on their part, must provide separate 
 rooms, free from interrui)tion during the lesson period, 
 suitable desks or table-room for each pupil, a blackboard, 
 maps, Bible dictionary, and other needed reference works. 
 In estimating the work for credit, examination counts one 
 half and recitations or thesis work one half. 
 
 In 1915 850 high school pupils were enrolled throughout 
 the State, of whom about 200 were of the Roman Catholic 
 faith. The number was considerably larger the follow- 
 ing year. Many more were included in the classes who 
 were not enrolled for credit. 
 
 The Colorado plan has also been favorably considered 
 in other States. At the Kansas State Teachers' Asso- 
 ciation in 1914, a resolution was passed embodying virtu- 
 ally the same features which appear in Colorado, includ- 
 ing the standardization of the teacher and the equipment. 
 
 3. The Lakewood, Ohio, Plan 
 
 The superintendent of the high school in Lakewood, a 
 residential suburb of Cleveland, Ohio, was also a member 
 of the Educational Committee of the Federated Churches 
 of Greater Cleveland. In response to a request from that 
 body, and with the sympathetic concurrence of the Lake- 
 wood Board of Education, steps were taken to introduce 
 biblical history and literature directly into the high 
 school curriculum. 
 
 As a preliminary step, the department of biblical his- 
 tory and literature in Western Reserve University was 
 induced to accept the course as leading to one of the 
 
 111 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 regular entrance credits of the university. The plan of 
 the course is as follows : 
 
 1. The course to be elective, open to Juniors and seniors; the 
 juniors choosing it in place of history, and the seniors In place of 
 English. 
 
 2. The recitations to come five times a week In a regular 
 period, as any subject. 
 
 3. To be taught by a member of the faculty, a college graduate 
 who has majored in that subject or has done graduate work in 
 that field. 
 
 4. To be taught as history and literature with a view to 
 acquainting the students with the Bible as a book of literary, 
 historical, and ethical value; aiming not to be dogmatic or 
 sectarian. 
 
 5. Any version of the Bible to be permitted. 
 
 After some diflSculty in procuring a suitable textbook, a 
 selection was finally made and a reference library and 
 maps were installed. The course was conducted accord- 
 ing to methods followed in similar high school courses in 
 history and literature, and the average standing attained 
 in the examination was 86.8 per cent for the half-year. 
 Great interest was manifested on the part of the students, 
 who expressed warm appreciation of the opportunity thus 
 afforded. 
 
 4. The Gary Plan^ 
 
 This experiment in education has been widely adver- 
 tised. The features which concern instruction in religion 
 are purely incidental to the larger educational scheme, 
 which, briefly considered, is based upon the theory that 
 the public school is but one of the many educational 
 agencies operative upon the life of a child. 
 
 The home is another important factor, and so are the 
 church, the public library, the public playgrounds, and the 
 shop where he learns his trade. These may be regarded 
 
 'For sample denominational curricula at Gary, see Part II, pp. 207f. 
 
 112 
 
EXPERIMENTS IN RELIGIOUS EDUCATION 
 
 as constructive educational agencies. Over against these 
 are the destructive agencies : among these may be 
 reckoned, in some instances, the moving picture show, the 
 poolroom, the saloon, the back alley. If we would know 
 how a child is being educated, wd must take all these into 
 consideration, for education is the resultant of all these 
 forces. The importance of this statement will appear if 
 we attempt to follow through one day's program in the 
 life of an ordinary boy. Allowing eight hours for sleep, 
 two hours for meals, six hours for school, there yet re- 
 main eight hours of the day to be accounted for. Often 
 it is during these eight hours that he is being most effec- 
 tivelj' taught, for then he is apt to be doing things on his 
 own initiative, without oversight or restraint or direction, 
 and things, too, which are absorbingly interesting. More- 
 over, this teaching often runs directly counter to that 
 which the home and the school attempt to supply, thus 
 neutralizing in some measure their effort. Add to this 
 the long vacation, when in many instances the boy is 
 left to himself, without any suggested program, and we 
 have at hand an explanation of the demoralized condition 
 frequently commented upon by teachers at the opening 
 of the school year. 
 
 The superintendent of the Gary Schools, Mr. William 
 A. Wirt, believes it to be the duty of society to prepare a 
 program for the entire life of the child in which due 
 recognition shall be made of all these educational forces, 
 bringing together into cooperative relationship those 
 which are constructive, and eliminating, so far as possible, 
 those which are destructive. It is his theory, further- 
 more, that the time of the child does not belong to the 
 school, but to the parent; the school acts simplj' as the 
 agent of the parent in arranging the program and supply- 
 ing those influences which the home cannot supply, un- 
 aided. 
 
 113 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 With this view of education Mr. Wirt found in the town 
 of Gary a unique field for experimentation. The United 
 States Steel Corporation had just selected, on a sandy 
 shore of Lake Michigan, a site for the building of a great 
 new industrial plant. A city sprang into being as if by 
 magic. Its population consisted largely of foreigners, 
 needing adequate education in the fundamentals of Amer- 
 ican citizenship; needing also training in the industrial 
 trades. The first problem which faced the new superin- 
 tendent was the problem of providing school buildings 
 fast enough to meet the demand. To meet this emergency 
 he devised the plan of conducting four simultaneous edu- 
 cational programs, or practically four schools at a time, 
 in connection with one school building. Incidentally, 
 he incorporated in this scheme not only the school itself 
 but the other educational agencies as well. The curricu- 
 lum is divided into four parts : mental discipline — such 
 as is ordinarily given in the schools — vocational train- 
 ing, auditorium work, and outside activities. "While 
 one division is at study, another is in the vocational shops, 
 the third is in the auditorium, and the fourth at outside 
 activities, such as playground, gymnasium, public library, 
 or church." This is all made possible by lengthening the 
 school day, the school week, and the school year. The 
 advantage of it to the community lies not only in the 
 fact that more work can be carried on with the same in- 
 vestment in school buildings, but all, parents and pupils 
 alike, are kept face lo face with the fact that many things 
 in life have educational value. Thus an added respect is 
 given to the home, the library, the church, as educational 
 institutions. 
 
 The bearing of this upon the problem of the church and 
 the Sunday school is this: the public school does not at- 
 tempt to provide religious education, nor to interfere in 
 any way with those who do. It simply makes the place 
 
 114 
 
EXPERIMENTS IN RELIGIOUS EDUCATION 
 
 for such instriK'tioii in the program, releasing the child 
 from other school duties, upou request of the parents, 
 in order to be taught the Bible and religion at the church 
 of their choice. That this opportunity is appreciated 
 may be seen from the fact that eight denominations re- 
 sponded, some of them providing salaried teachers, others 
 undertaking the work with voluntary teachers and upon 
 their own resources. About 2,000 children have thus been 
 brought under week day instruction in religion, among 
 whom are to be numbered Jews as well as Christians. 
 
 As compared witli the North Dakota and Colorado 
 plans, the Gary plan exhibits the following differences : 
 
 1. The Gary plan is not limited, in its provisions, to high school 
 students. 
 
 2. It does not offer credit. 
 
 3. It therefore attempts no specifications as to the nature of the 
 course, its duration, the conditions under which teaching shall be 
 done, or any other matters pertaining to standardization. 
 
 4. It assumes no responsibility whatever for the pupil's attend- 
 ance upon the church school or for his record while there. It 
 takes the ground that such responsibility belongs to the parent. 
 
 5. It encourages religious instruction in the church school In 
 that it recognizes the church as one among many educational 
 agencies, and hence as entitled to a portion of the child's time, so 
 far as this can be arranged in a manner not to conflict with his 
 school program. The lengthened school day and school year make 
 possible the use of a larger amount of time apart from the school 
 program than might otherwise be the case. 
 
 5. The Gary and the Ettinger Plans in New York City 
 
 In order to meet the great demand upon its public 
 school system. New York city has been compelled to resort 
 to various expedients. In some cases it has been possible 
 to serve the children with part-time schedules only. For 
 the last two years the Ettinger plan has been in operation 
 in certain schools, according to which a schedule of inter- 
 locking hours is arranged so that groups A and B will 
 
 115 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 alternate at various periods between 8 :30 and 4 :30. Some 
 90,000 children are affected by this plan, half of whom are 
 free up to 10:30 in the morning and the other half free 
 after 2:30. In the fall of 1914 the Gary plan was intro- 
 duced into one school in Brooklyn, and in February, 1915, 
 into another school in the Bronx. Under this plan in 
 New York city, as in Gary, the pupils will follow a 
 schedule in which four different types of activity will be 
 proceeding simultaneously, and which will permit chil- 
 dren during the "auditorium period" to go to the churches 
 for religious instruction. 
 
 Out of the 1,000,000 children of school age in New York 
 city, it is estimated that approximately 500,000 are re- 
 ceiving no religious instruction whatever, and, inasmuch 
 as many of these children, on account of part-time pro- 
 grams, or through the provisions of the Ettinger or Gary 
 plans, may be available to the churches for religious in- 
 struction, it was evident that the churches of New York 
 city were confronted by an emergency which might by 
 proper enterprise and wise planning be turned into an 
 opportunity. This fact was particularly emphasized by 
 the vote of the Board of Education determining to ex- 
 tend the Gary plan to twelve schools in the Bronx as 
 soon as the buildings could be reconstructed. This will 
 release 35,000 children for religious instruction under 
 church auspices. 
 
 In view of this situation a conference was called at 
 Columbia University, May 20, 1915, upon the initiative of 
 the Demonstration School Committee of the Episcopal 
 Church which was attended by one hundred representa- 
 tives from the various religious bodies of the city. Mr. 
 William A. Wirt, superintendent of the Gary Schools, 
 outlined the possibilities of religious instruction in con- 
 nection with the Gary plan. At this conference a tempo- 
 rary committee was appointed to organize a permanent 
 
 116 
 
EXPERIMENTS IN KELTaTOTTS EDUCATION 
 
 official interdenominational committee to take advantage 
 of the opportunity for week-day religions instruction. The 
 report of the committee contained the following resolu- 
 tion: 
 
 Resolved, That we will endeavor to persuade our various min- 
 isterial associations to plan for a city-wide revival of religious 
 education. To this end we will recommend: 
 
 1. That a permanent interdenominational committee on reli- 
 gious education be created; 
 
 2. That the City Sunday School Association, together with the 
 Committee on Religious Education of the Federation of Churches, 
 be requested to prepare and submit a plan of specific measures for 
 advance In both the home and the church school; 
 
 3. That the permanent committee, after approval of such plans, 
 take steps for a simultaneous proclamation and propaganda with- 
 in all the churches, and for paying the necessary expenses. 
 
 The plans of the committee so far as outlined contem- 
 plate cooperation with school programs in securing week- 
 day religious instruction and in pi"ovi<ling teachers and 
 places at convenient locations where, through denomina- 
 tional or united effort, as local congregations desire, there 
 is no thought of making religious education compulsory. 
 Appeal will be made for the cooperation of parents and 
 for voluntary and missionary service on the part of the 
 church itself. The aim will be to make the instruction 
 broadly religious and ethical rather than sectarian. There 
 will be, of course, no direct connection between the church 
 and the public school, the church merely utilizing such 
 time as is not under control of the Board of Education. 
 The only condition imposed by the interdenominational 
 committee is that the time used by the church is not 
 needed by the school for academic training, it being as- 
 sumed that five hours a day for five days of the week may 
 properly be claimed by the school. 
 
 Steps have been taken to organize in Manhattanville a 
 district council composed of twenty-five clergymen and 
 
 117 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 school authorities responsible for the welfare of the chil- 
 dren of the neighborhood. Upon this council are repre- 
 sentatives of the Dutch Reformed, Episcopal, Jewish, 
 Methodist, Lutheran, Reformed, Presbyterian, and Roman 
 Catholic Churches. A census of the district was author- 
 ized to ascertain the exact number and location of chil- 
 dren not aflaiiated with any religious body. Upon the 
 basis of this census it is proposed to enlist the cooperation 
 of parents in securing for their children systematic week- 
 day religious instruction. 
 
 The effect of the plan already has been to stimulate in 
 the churches a consciousness of their community responsi- 
 bility, and for the first time to bring together into agree- 
 ment all the religious bodies of New York in working out 
 a program of religious instruction for every school child 
 "in which all sectarian difficulties shall be laid aside and 
 all shall stand upon the broad platform of the child's 
 right to be taught the Fatherhood of God and the brother- 
 hood of man." 
 
 6. The Religious Day School^ 
 
 This institution originated in Wisconsin in 1898, the 
 first schools being organized in rural communities by the 
 Rev. H. R. Vaughn, a Congregational pastor at Elk 
 Mound. Realizing the inadequacy of Sunday school in- 
 struction in Protestant churches, and observing that the 
 German and Scandinavian Lutheran bodies conduct 
 schools regularly in their own languages in vacation time, 
 a part of the program being devoted to the study of the 
 catechism and Bible history, it had occurred to him that 
 this free time might also be utilized by the English-speak- 
 ing Protestant churches for providing a program of sys- 
 tematic religious instruction. 
 
 > For curricula of the Religioiia Day School, see Part II, p. 220. 
 
 118 
 
EXPERIMENTS IN RELIGIOUS EDUCATION 
 
 From modest beginnings tlie plan developed during the 
 years between 1!)00 and 1010. Emphasis was wisely laid 
 at first upon work in the teachers' training institute at 
 Elk Mound, whose system included demonstration of 
 methods and practice teaching. No ell'ort has been made 
 to carry on a propaganda, but the plan has been allowed 
 to develop in a natural manner and experimentally. The 
 demand has grown so strong that printed directions have 
 been prepared for organizing such schools and construct- 
 ing the curriculum. 
 
 The schools are held for two or three weeks during the 
 summer. The sessions last from nine until twelve o'clock. 
 The children are graded as in public school, although two 
 grades may be combined where the numbers are too few to 
 constitute a profitable class. These two-grade groups may 
 be recognized the next year, the pupils using the lower 
 grade material the first year and taking the upper grade 
 material the second year, thus providing each grade with 
 a graded course of study. Six teachers are required : 
 a kindergartner, four teachers for the two-grade groups, 
 and one teacher for the high school group, or, still more, 
 if the school is larger. The teachers are paid a moderate 
 salary, and preference is given to those who have been 
 trained for public school w^ork. A supervising principal 
 is also necessary to train the teachers in the characteristic 
 methods of the schools. 
 
 The session is divided into four forty-five-minute 
 periods. Three regular courses of instruction are pro- 
 vided for each group except the kindergarten. During 
 the first, second, and fourth periods, the classes are 
 taught separately; in the third period there is a ten- 
 minute recess, after which a half-hour is spent together 
 in joint assembly. 
 
 In all grades one period is devoted to instruction 
 through carefully graded Bible stories, oral, and without 
 
 119 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 homiletical comment or specific personal application. By 
 this story-telling method, the pupils, in the course of eight 
 seasons, acquire the mastery of nearly one hundred dis- 
 tinct Bible stories. Another period is likewise devoted 
 to missionary stories for all grades, taught after a similar 
 manner. The work in both these courses is supplemented 
 by maps, pictures, and notebook features. Miscellaneous 
 activities occupy another period, such as study, notebook 
 work, memory work, and Bible drill, and instruction in 
 personal religion. The remaining period is used for wor- 
 ship, in the program of which the prayers, Scripture 
 selections, and hymns already memorized find a place. 
 This is regarded as the climax of the entire session. 
 
 The following noteworthy considerations are suggested 
 by the promoters of these schools : 
 
 1. The utilization of a few weeks during the long vacation 
 period, which might otherwise be wasted, or worse than wasted. 
 
 2. The high educational value of concentrating the attention 
 daily during this school period upon the finest religious and 
 ethical material, in an atmosphere pervaded by the spirit of wor- 
 ship. By this means it is often possible to make a much stronger 
 impression during these three weeks of systematic, daily instruc- 
 tion than during an entire year of ordinary, once-a-week, Sunday 
 school attendance. 
 
 3. The possibility of securing at this season of the year the 
 services of expert teachers. 
 
 4. The necessity of interdenominational cooperation. The 
 schools are managed by a strong local committee and receive 
 financial support from the local churches, acting in a federated 
 capacity. One dollar per family is usually charged for tuition, 
 the balance being provided by church appropriations or private 
 subscription. 
 
 These schools have become established in a dozen or 
 more of the smaller towns and villages in AVisconsin as 
 well as in some larger places like Eau Claire, Madison, 
 Beaver Dam, and Rockford, Illinois. 
 
 120 
 
EXPPJKIMENTS IN KELIGIOUS EDUCATION 
 
 7. Daily Vacation Bible School^ 
 
 Another similar experiment, inspired by the fact that 
 time for religious instruction is available during the 
 vacation period, has been devised for meeting the needs 
 of children in the cities. Of the 22,000,000 boys and girls 
 of school age, from whom school oversight is withdrawn 
 more than two months during tlie summer, it is estimated 
 that one third are enrolled in the elementary schools of 
 the fifty cities which exceed 100,000 in population. About 
 one half of these spend the summer upon the streets, 
 exposed to all kinds of demoralizing influences. 
 
 In 1901, Mr. Robert G. Boville attempted to meet this 
 need in New York by organizing daily vacation Bible 
 schools in five church buildings. It occurred to him that 
 "idle children, idle churches, and idle students of the 
 colleges" might be brought together for community wel- 
 fare. The schools were so successful that the experiment 
 was repeated the following year and the schools intro- 
 duced in churches of seven different denominations. 
 
 In 1907, the call for the organization of similar schools 
 in other cities led to the formation of the National Vaca- 
 tion Bible School Committee, which was incorporated in 
 1911 as the Daily Vacation Bible School Association. 
 
 The plan, briefly described, is as follows : 
 
 (o) To promote the community use of church buildings in 
 cities and rural districts, for child welfare on broad, non-sectarian 
 lines, especially when public schools are closed in summer. The 
 Daily Vacation Bible School Association is the only national 
 organization which has this for its mission. Church buildings 
 represent a vast investment of wealth and they should be used 
 for community welfare. 
 
 (ft) To promote the social welfare of children, Irrespective of 
 race or creed, by giving them competent leaders and teachers, 
 suitable and happy occupations, sympathetic oversight of games, 
 
 ' For Daily Program, see Part II, p. 223. 
 
 121 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 good songs, and above all to combine with this program religious 
 training, which is the supreme need of childhood. 
 
 (c) To employ in this field of service college men and women 
 who are filled with the vision of Christlike social service and who 
 are fitted to be efficient leaders of children in worship, work, and 
 play. It is an educational and economic benefit to enable these 
 educated young men and women to utilize their vacation months 
 for social service. 
 
 The instruction includes not only Bible stories, hymns, 
 and memory passages from the Bible, but also net-mak- 
 ing and basket-weaving. It is customary to hold an 
 exhibit at the close of the period when parents and friends 
 may have opportunity to observe the more tangible results 
 of the school. Some three hundred schools have been con- 
 ducted in a single season, at a cost of about eighty-five 
 cents for each child. 
 
 Some Conclusions Suggested by the Foregoing 
 Experiments 
 
 These experiments are symptomatic. They indicate a 
 widespread conviction that more religious instruction is 
 needed, that such instruction should be of a higher grade 
 than is now generally available, that the churches are 
 the proper agencies for providing it, and that cooperation 
 between denominations is necessary in order to accom- 
 plish the task. The experiments also indicate the points 
 where weaknesses are thought to exist, and suggest how 
 these may be remedied. Among these weaknesses the 
 following may be mentioned : 
 
 1. Lack of incentive or motive: In the minds of the pupils, 
 Sunday school study does not appear to "count" among the 
 requirements for a liberal education. Credits are therefore pro- 
 posed as providing the necessary motive. This credit is a feature 
 of the North Dakota and Colorado plans. 
 
 2. Lack of definite standards: Indefiniteness as to the number 
 and length of recitation periods and uncertainty as to the ground 
 
 122 
 
EXPERIMENTS IN KELIOIOUS EPUrATION 
 
 to be covered breed carelessness in the pupil. Both the North 
 Dakota and Colorado plans include a syllabus in which these 
 matters are clearly set forth. 
 
 3. Lack of competent teachers and of precise statements as to 
 the qualifications of teachers: The Colorado plan is particularly 
 definite in its specifications regarding the teacher's preparation. 
 
 w Lack of proper equipment: The Colorado plan makes it clear 
 that private classrooms, freedom from interruption, suitable 
 tables, chairs, blackboards, maps, and reference books, are not 
 to be regarded as luxuries, but as essentials of good teaching. By 
 making the attainment of these standards a condition for grant- 
 ing credit, a motive is provided the churches for supplying these 
 necessities. 
 
 5. Lack of community consciousness that the Sunday school is, 
 in fact, an educational agency: The very proposal that the public 
 schools grant credit for work done in Sunday schools is itself a 
 tacit reminder of the fact that, in the popular mind, the Sunday 
 school has no educational standing. 
 
 6. Lack of sufficient time at the disposal of the churches at 
 present for accomplishing what is really needed in religious in- 
 struction: The Gary plan is interesting as suggesting a method 
 whereby the status of the churches as educational agencies of the 
 community may be recognized and time secured in which to do 
 their legitimate work. 
 
 One may infer from these experiments that educators 
 are growing impatient with the attitude of the churches 
 toward their educational task, and are disposed to take 
 matters into their own hands, if this can be done without 
 encroaching upon the principle of religious freedom. The 
 granting of credit, involving as it does standardization 
 of the curriculum, equipment, and teaching methods, the 
 adjustment of time schedules, and even the absorption 
 of biblical instruction into the high school curriculum — 
 all these are measures seriously advocated and actually 
 in operation. 
 
 While appreciating the spirit in which these experi- 
 ments have been made and rejoicing at this evidence of a 
 popular interest in Bible study, the Protestant churches 
 
 123 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 should, however, realize the full import of the tendencies 
 which are here revealed. Among these the following are 
 especially deserving of mention: 
 
 The turning over to the state of the right to determine 
 for the churches the content of religious instruction, which 
 is practically what happens when the state issues a sylla- 
 bus as the basis of certification. Any church or denomi- 
 nation may, indeed, make additions to the syllabus, or 
 interpret in its own way its religious values; nevertheless, 
 it is the syllabus which, in thQ eyes of the pupil, and, 
 indeed, of the teacher, will assume importance, while the 
 qualifying interpretations, not counting for credit, will 
 be, by implication, unimportant. 
 
 Again, while it is urged that credit be confined to the 
 knowledge of historical and literary facts, the natural 
 efifect of this is to put a premium upon memory work and 
 apparently to discriminate against those other activities 
 and responses of the pupil which are vital to independent 
 thinking and to training in responsibility. 
 
 Probably few communities are ready to turn over to the 
 high school the instruction in biblical history and litera- 
 ture, even as an elective course, as has been done in the 
 Lakewood High School. Yet the tendency in the North 
 Dakota and Colorado plans is strongly and logically in 
 this direction. If, however, the instruction is to be given 
 in the high school and the teachers are to confine them- 
 selves strictly to the teaching of the facts of history and 
 to the pointing out of literary qualities, this will tend to 
 make the study purely formal and objective. On the 
 other hand, any attempt to interpret the history sympa- 
 thetically will expose the teacher to criticism on the 
 ground of sectarianism. 
 
 In the light of history, both in this countiy and in 
 Europe, the proposal to grant state credit for work done 
 in the Sunday schools looks like a step backward. Such 
 
 124 
 
EXPERIMENTS IN RELIGIOUS EDUCATION 
 
 credit involves a certain measure of state control of reli- 
 gious instruction. Wherever such control has been in the 
 hands of the state it has resulted either in making reli- 
 gious instruction formal and academic, as in Germany, 
 or else friction between state and church has arisen, as in 
 England. 
 
 Even the time schedules fixed by the Gary schools, 
 which seem at first thought to afford opportunity for 
 week-day instruction in religion by the churches, have 
 been found inconvenient in practice. Where churches 
 are at a distance from the school much time is lost to 
 the pupil in passing to and from the church, while the 
 complicated nature of the schedules, and their frequent 
 change, renders difficult, if not impossible, any careful 
 grading of the pupils in the church schools. Similar 
 difficulties are involved where the state assumes to deter- 
 mine the basis and method of correlation of religious 
 instruction with so-called "secular" instruction. 
 
 On the other hand, the experiments originating with 
 the churches working cooperatively, as in the case of the 
 religious day school and the daily vacation Bible school, 
 as well as the experience of the Roman Catholic, Jewish, 
 and Lutheran Churches, seem to show that it is possible 
 for the churches themselves to secure many, if not all, of 
 these desired results, without relying upon public school 
 credit. Indeed, the much-coveted state authority, which 
 is supposed to be so essential to the success of the public 
 school system, is nothing else than the force of public 
 opinion. This support the Protestant churches may have 
 whenever they come to the point where they can give 
 united and emphatic expression to their common con- 
 viction. 
 
 However one may hesitate to advocate the general adop- 
 tion of some of these experiments, taken together they 
 all add cumulative weight to the body of evidence indicat- 
 
 125 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 ing a growing sentiment in favor of raising the standards 
 of religious instruction, of relating it more closely to the 
 work of the public schools, and of seeking a basis for 
 more effective cooperation between the churches and the 
 public schools in their common educational task. It 
 remains now to consider some proposals outlining the 
 possibilities of such cooperation and to ofifer some sug- 
 gestions regarding a common program. 
 
 126 
 
CHAPTER X 
 
 THE MUTUAL RELATIONS OF CHURCH AND 
 
 STATE IN PROVIDING EDUCATION 
 
 FOR DEMOCRACY 
 
 It is a significant fact, as we have seen, that several 
 suggestive educational experiments involving cooperation 
 between the churches and the public schools have recently 
 been set in operation by educators in the public schools. 
 It is also significant that from similar sources has come 
 the demand that the popular notion of education must 
 be broadened so as to include several other important 
 agencies in the local community besides the public school. 
 Mr. Wirt has emphasized this idea in his advocacy of the 
 Gary system. This suggestion has been recently still fur- 
 ther elaborated into an interesting theory as to the rela- 
 tion of religion to the general educational program. 
 
 In 1915 the National Education Association offered a 
 prize of one thousand dollars for the best essay on "The 
 Essential Place of Religion in Education — with an Out- 
 line of a Plan for Introducing Religious Teaching into 
 the Public Schools."^ The Association stipulated that 
 those competing for the prize should define religion in a 
 broad way so as not to run counter to the creeds of 
 Protestant, Roman Catholic, or Jew. In response to this 
 offer 1,381 competitors entered the contest, representing 
 every State in the Union but one. Four hundred and 
 thirty-two essays were submitted. Of these, four, in 
 addition to the prize essay written by Professor Charles 
 
 ' For outline of Curriculum, see Part II, p. 240. 
 
 127 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 E. Rugh, of California, were regarded by the judges as 
 of sufficient merit to include in the printed jDamphlet. 
 
 The writer of the prize essay takes the ground that 
 there is a divine order into which the child is born, just 
 as there is a physical order or a social order, and that 
 education consists in providing proper stimuli to enable 
 the child to make appropriate response to his surround- 
 ings. This conception of education may be embodied in 
 a series of life formulas. 
 
 1. Physical life — response of tlie body to physical things. 
 Examples: lungs 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. Ex- 
 amples: a person trying to realize ideals; planning to be rather 
 than to have. 
 
 5. Religious life — response of the soul to God. Examples: the 
 response of the whole being to the universal order; the attempt 
 to find and found the life on eternal and universal personal 
 principles. 
 
 He distinguishes the following elements in the prob- 
 lem of religious education; 
 
 Are there in a normal child native impulses that are essen- 
 tially religious, or that may be associated or identified with 
 religious principles? Has society produced religious achieve- 
 ments 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 accomplished? 
 Should it be done in the public schools? 
 
 With reference to the first two he makes an affirmative 
 answer and proceeds in the remainder of the essay to out- 
 line a program for carrying out these principles through 
 
 128 
 
EDUCATION FOR DEMOCRACY 
 
 tbe public scliools. In this program he recognizes that 
 three institutions are concerned — the home, the school, 
 and the church. Each of these has definite responsibili- 
 ties with reference to the religious development of the 
 child, and all must cooperate in the solution of their com- 
 mon problem. Any program, therefore, must include 
 three divisions — a school plan, a plan for correlated and 
 cooperative home instruction, and a similar plan, corre- 
 lated and cooperative, for the church. 
 
 The plan for the schools likewise consists of three 
 parts : 
 
 1. The attempt to make the teacher fully conscious of the 
 religious implications and responsibilities of the public schools 
 as now constituted. 
 
 2. The vitalizing of the public schools by reorganized curricula 
 so as to make the schools more nearly conformed to the new 
 demands of the present social order and to bring out into clearer 
 relief religious motives and ideals. 
 
 S. Specific and definite plans for religious instruction and 
 training. 
 
 The underlying principle is that "the religious life of 
 the child can be nourished only by the inner religious 
 vitalitj'^ of the social life in which the child lives. Reli- 
 gious 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 de- 
 mands it. The general scheme is presented in the form 
 of a diagram: 
 
 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. 
 
 129 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 E. Punishment religious — ^restoring broken spiritual unity 
 
 by inducing — 
 
 (1) 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 through parents' days, exhibits, and other 
 
 social gatherings. 
 
 III. Correlation and Coordination with the Church. 
 
 For the present mostly a church problem: The Sunday 
 school and young people's societies can use some of the 
 material of school for their work; some essays, debates, 
 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. 
 
 This plan, the author believes, fulfills the necessary 
 requirements. It is "psychologically sound. ... It as- 
 sumes no unknown elements or processes: . . . demands 
 no esoteric or special privileges, principles, or practices: 
 ... is based upon the nature of human consciousness and 
 the laws of its development as now known." Again, it 
 is democratic in that it makes for the progress of all; 
 "requires the identification of all interests ; . . . proposes 
 the leadership of the wisest and the best" and permits 
 "each person to elect and freely employ any special or 
 denominational practice." According to this plan, "the 
 universal and unifying aspect of religion will be de- 
 veloped in a nation's public school while the private, per- 
 sonal, and denominational forms will be developed with- 
 out breaking school children into groups"; finally, the 
 plan is religious, being "based primarily upon the prin- 
 ciple that religious development consists essentially in 
 
 130 
 
EDUCATION FOK DEMOCRACY 
 
 the devplopnient of rellq,i()ns impulses into the full con- 
 sciousness of the personal kinship with a heavenly 
 Father/' "This sense of kinship will give to life integrity 
 and whole-hearteil love of God and service of man." The 
 end of education and life thus becomes a progressive 
 idealisim leading to perfect adjustment to the universe, 
 and thus achieving immortality. The chief value of the 
 plan, as the author conceives it, is that it "dignifies and 
 glorifies teaching, so that the religious teacher is inspired 
 and guided by the consciousness that he is cooperating 
 with a heavenly Father in bringing to jjerfection the 
 finest fruits of creation — a true, beautiful, and good 
 human life.'' 
 
 The points advanced in this prize essay are significant 
 in that 
 
 1. They represent the standpoint of the public school educator 
 and not primarily that of the churches. 
 
 2. They recognize that all education has religious implications 
 from which no part of it can be safely divorced. 
 
 3. They emphasize the coordinate importance of school, home, 
 and church, in education. 
 
 4. They disclose the religious possibilities of the public schools, 
 even as at present conducted. 
 
 5. They suggest steps of further development on the part of the 
 public schools in order more perfectly to realize their possibilities 
 as agencies in the development of religion. 
 
 6. They outline possible modifications of procedure on the part 
 of the home and the church in order that these may each fulfill 
 more perfectly their respective functions. 
 
 7. They propose methods of closer coordination and cooperation 
 between all these agencies. 
 
 As it was the main purpose of the author of the essay 
 to consider the question of instruction in religion, par- 
 ticularly with reference to its bearing upon the public 
 school curriculum, it did not fall within the scope of the 
 essay to undertake a detailed statement of the curricu- 
 
 131 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 lum, or program of religious instruction and training in 
 the church and in the home. Accepting his fundamental 
 contention as correct, that all education has its religious 
 implications which may not be ignored by any teacher, 
 and that there are three great coordinate agencies of edu- 
 cation — the home, the school, and the church — it remains 
 to work out for home and church a systematic plan of 
 education, analogous to the one suggested for the school. 
 Suggestive material for such a plan is to be found in the 
 other essays which accompany the prize essay of Pro- 
 fessor Rugh. Other material may be supplied from the 
 textbooks of the various graded systems of Sunday school 
 lessons. It is a somewhat difficult, but by no means im- 
 possible task to complete the program for the church and 
 to correlate it proj^erly with the program of the school. 
 The program for the home is as yet hardly formulated at 
 all. The practical question in any local community is 
 the question as to how best to proceed in constructing 
 such a program and in putting it into operation. As pre- 
 liminary to such procedure, a careful study of the prin- 
 ciples formulated at the Convention of the Religious 
 Education Association at Chicago in March, 1916, will 
 be rewarding. These are the expression of the consensus 
 of opinion between representative educators and repre- 
 sentatives of the churches. They constitute the "findings" 
 of the convention, which had been devoted to the study 
 and discussion of Week-day Education in Religion in all 
 its various aspects: 
 
 1. The church and the state are to be regarded as distinct insti- 
 tutions, which as far as possible cooperate through the agency of 
 their common constituents in their capacity as individual citizens. 
 
 2. All children are entitled to an organic program of education 
 which shall include adequate facilities not only for general but 
 for religious instruction and training. 
 
 3. Such a division of the child's time as will allow opportunity 
 and strength for religious education should be reached by con- 
 
 132 
 
EDUCATION FOR DEMOCRACY 
 
 sultation between parents and public school authorities without 
 formal agreement between the state and the churches as institu- 
 tions. 
 
 4. The work of religious instruction and training should be 
 done by such institutions as tlie home, tlie church, and the private 
 school and not by the public school nor in official connection with 
 the public school. 
 
 5. The work of religious education must depend for dignity, 
 interest, and stimulus upon the recognition of its worth, not 
 merely by public school authorities but by the people themselves 
 as represented in the homes, the churches, private schools and 
 colleges, and industries. 
 
 6. The success of a program of religious education depends: 
 
 (1) Upon the adoption of a schedule which shall include 
 
 the systematic use of week days as well as Sundays 
 for religious instruction and training. 
 
 (2) Upon more adequate provision for training in the 
 
 experience of public and private worship and for the 
 use of worship as an educational force. 
 
 (3) Upon the degree to which the materials and methods 
 
 employed express both sound educational theory and 
 the ideals of the religious community in a systematic 
 plan for instruction and training, which shall in- 
 clude all the educational work of the local church. 
 
 (4) Upon the degree to which professional standards and a 
 
 comprehensive plan are made the basis of the prep- 
 aration of teachers for work in religious education. 
 
 (5) Upon the degree to which parents awake to the unpar- 
 
 alleled opportunity for the religious education of our 
 children and youth, the profound need for sympa- 
 thetic cooperation among all citizens of whatever 
 faith, and the call for sacrifice in time and thought, 
 in effort and money consecrated to the children of 
 the kingdom. 
 
 (6) Upon the degree to which the churches awake to their 
 
 responsibility for the instruction and training of the 
 world's children in the religious life, and take up 
 with intelligence and devotion their common task. 
 
 133 
 
CHAPTER XI 
 
 STEPS OF PROCEDURE TOWARD A SYSTEM OF 
 RELIGIOUS EDUCATION BY THE CHURCHES 
 
 The problem of providing an adequate system of reli- 
 gious education is a community problem. It will be solved 
 primarily in individual communities. As preliminary 
 to this, the first step will be to introduce the utmost 
 economy into the educational work at present being con- 
 ducted in the churches. Many agencies are already avail- 
 able but are wastefully employed. 
 
 1. The logical place to begin is in the Sunday school, 
 for this is the one agency of the Protestant churches 
 which touches all ages. For the improvement of instruc- 
 tion there needs to be a more definite formulation of the 
 aim of the Sunday school. There is confusion at present 
 as to its purpose. In the minds of some it exists pri- 
 marily to impart a knowledge of the Bible ; others regard 
 it as an agency for replenishing church membership ; in 
 some instances it has a missionary and evangelistic pur- 
 pose, while the more progressive Sunday schools are 
 attempting to meet completely the child's religious needs. 
 
 There should be a more careful grading of pupils. 
 While many schools call themselves graded schools, there 
 are comparatively few in which the pupils are graded 
 with care and precision. Many considerations of expedi- 
 ency interfere with the thoroughgoing application of this 
 principle. A clear statement of the basis of grading and 
 promotion needs to be formulated for each school and 
 constantly adhered to. 
 
 Graded lessons should be more widely introduced 
 
 134 
 
STEPS OF PKOCEDURE 
 
 throughout the whole Sunday school. Such lessons should 
 not only be adapted lo Uie uecds of each age, but should 
 include nature material, such subjects as church history, 
 national and church organization, and church doctrine. 
 These lessons should then be brought together iuto the 
 closely knit curriculum of instruction, it being under- 
 stood that upon the completion of this curriculum a suit- 
 able diploma will be gr.uited. 
 
 The organization of the Sunday school needs to be more 
 carefully adjusted. At present there is too much waste. 
 Much time is wasted by the pupils because of tardiness 
 and irregular attendance. Time is wasted in the program 
 through lack of definiteuess and precise definition of 
 duties for the various officers. With so brief a time at 
 disposal it is imperative that all waste should be elimi- 
 nated so far as j)ossible. 
 
 For effective instruction more adequate buildings and 
 equipment are necessary. Each class requires a separate 
 room, free from interruption and provided with all cus- 
 tomarj' facilities for instruction; suitable furniture, 
 maps, reference books, and illustrative material. Many 
 schools do not use their present building and equipment 
 to the best advantage, feeling themselves under the neces- 
 sit}' of having all departments of the school meet at the 
 same time. A rearrangement of the program allowing 
 the departments to meet successively instead of simulta- 
 neously would double or treble the utility of present facili- 
 ties. 
 
 The most imperative need is for well-trained teachers. 
 Sunday schools are still too few which provide training 
 for prospective teachers. It is too generally the custom 
 to wait until a teacher is needed before taking steps to 
 provide one. Every school should formulate definite 
 qualifications for its teachers and should have its normal 
 department to enable them to meet these qualifications. 
 
 135 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 There is need of closer supervision of instruction. This 
 is quite distinct from the function of organization which 
 is more general. At present individual teachers are left 
 too largely to act upon their own responsibility. The 
 result is too little variety of method ; too little apprecia- 
 tion of the peculiar needs of each class of pupils ; too little 
 unity in the school as a whole. 
 
 The Sunday school needs to make provision, however, 
 not only for instruction, but for training. For this there 
 should be a clearer conception of the relation between 
 instruction and training and a sharper differentiation in 
 the actual program; for example, the period devoted to 
 worship is at present filled with a variety of "exercises" 
 consisting of memory drills, announcements, hymn prac- 
 tice, instruction on missions, sermonettes, with devotion 
 interspersed. This program needs to be more intelli- 
 gently formulated. Instruction in the use of liturgical 
 material should not be confused with actual worship. 
 Still less should memory drills and announcements be 
 conceived of as worship. If these things all have a place 
 in the departmental or general session, each should be 
 kept within its proper limits so that the impression upon 
 the mind of the child may not be that of disorder and con- 
 fusion. If there is to be a place for real worship, it 
 should be such as to make of this the climax of the whole 
 session. 
 
 There needs to be training, not only in worship, but in 
 service, and for this more definite organization is neces- 
 sary. Children need to be made familiar with the objects 
 of service; they need to be inspired to serve and give of 
 their means to missionary and philanthropic purposes; 
 but they need also to have opportunity for practice in 
 living the truths taught them in the period of instruction 
 and in expressing their religious enthusiasms in actual 
 deeds of individual and social service. Each Sunday 
 
 136 
 
STEPS OF rROCEDURE 
 
 school should, therefore, have its program for training in 
 service, and all classes in the Sunday school, certainly 
 above the ages of twelve and thirteen, should be organized 
 for service. 
 
 The program of service and of worship, when fully 
 formulated, will constitute a curriculum of training 
 parallel to and correlated with the curriculum of instruc- 
 tion. 
 
 2. While the Sunday school is in process of reconstruc- 
 tion, it will become evident that the same principles need 
 to be applied to other agencies and organizations within 
 the church. The young people's society will demand 
 attention if it is to serve a specific purpose for a certain 
 period of youth. The nature of that service should be 
 more clearly defined and the age limits of the period more 
 exactly fixed. The program or curriculum should then 
 be worked out with the greatest care and should include 
 certain constant factors of which all young people should 
 be expected to avail themselves during this period. 
 Among these may be named the first-hand study of the 
 local church and the local community by the young people 
 themselves, as well as a study of the history and prin- 
 ciples of the denomination to which the local church 
 belongs. The great classic hymns and prayers should be 
 made the possession of young people at this period, and 
 they should know something of the struggles and sacrifices 
 out of which have come the great Christian and Protes- 
 tant doctrines. This does not mean that the young 
 people's society shall not be free to relate itself to the 
 discussion of current problems in citizenship or to par- 
 ticipate in common interdenominational movements. It 
 does mean, however, that its program should be under 
 the direct oversight of the local church and definitely 
 related to the local situation rather than formulated for 
 the country as a whole. 
 
 137 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 Similar principles apply to the organizations of Boy 
 Scouts and Camji Fire Girls and various other boys' and 
 girls' clubs which are to be found in most churches. The 
 aims of all these need to be carefully defined, the pro- 
 grams of all need to be formulated with immediate refer- 
 ence to the accomplishment of these aims, and the work 
 of all needs to be correlated under unified direction with 
 the work of the Sunday school. 
 
 When these aims and programs have thus been formu- 
 lated and compared with the Sunday school curriculum 
 of instruction and of training, there may be further oppor- 
 tunities for economy as instances appear where the work 
 of one organization overlaps that of another; or of in- 
 creased effectiveness where an existing need is not at 
 present met by any organization. For this work of unifi- 
 cation every church needs an educational director analo- 
 gous to the superintendent of schools and a committee 
 of the local church on religious education analogous to 
 the local school committee. 'N'VTien all these educational 
 activities are thus unified the local church will discover 
 that it has not merely a Sunday school and various other 
 independent educational agencies, but that it has a 
 church school in which are comprehended all agencies, 
 each with its definite part to perform. Moreover, it will 
 be found that no small part of the work of this church 
 school is already being accomplished in week-day sessions. 
 When all these various programs have been unified and 
 the part which each agency is to perform clearly indi- 
 cated, this unified program will then constitute the 
 curriculum of the church school. 
 
 3. The needs of the local community cannot be fully 
 met, however, by any single church or denomination 
 unless that happens to be the only one in the community. 
 For the complete solution of the local problem there 
 must be a strengthening of cooperative relationship 
 
 138 
 
STEI'S OF I»KOCEDTFRE 
 
 between the ohiirthes. One of the most natural forma of 
 such cooperation is in the community teacher-training 
 institute. This may be at first simply a more or less 
 informal gathering of the teachers in the difforent church, 
 schools or the holding of an occasional conference or insti- 
 tute of several days' duration. Ultimately, however, there 
 should be provided, especially in communities of some 
 size, a permanent normal school for the training of teach- 
 ers of religion. 
 
 Again, the Young Men's Christian Asvsociation and 
 the Young Women's Christian Association are agencies 
 already existing in many communities whose purpose is 
 educational and whose work is somewhat highly special- 
 ized. Their experience, equipment, and program should 
 be brought more definitely into relation with the educa- 
 tional program of the local churches. In many instances, 
 if properly correlated, the program of the Christian Asso- 
 ciations may be regarded as indeed a part of the program 
 of each participating local church, and to facilitate this 
 correlation there may well be included in the boards of 
 directors of the Christian Associations members officially 
 appointed by the churches who are familiar with the 
 educational programs of their respective churches. 
 
 The different denominations of the community may 
 undertake to accomplish their educational task through 
 more direct cooperative effort in charge of a special inter- 
 denominational committee. The joint conduct of a reli- 
 gious day school or of a daily vacation Bible school will 
 often be easily possible for several churches unitedly, 
 either of the same or of different denominations, where 
 it will be quite impossible for any single church. 
 
 4. All this looks toward the realization of complete 
 interdenominational cooperation in the local community. 
 The example of this has been set in the city of New York 
 in the appointment of an Interdenominational Committee 
 
 139 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 on Week-day Religious Instruction. The principles un- 
 derlying the work of this committee are two: 
 
 1. The development of the child's life should be a unitary proc- 
 ess in the light of modern psychology and education, and that 
 development should include in proper correlation the physical, 
 mental, and religious training of child life. 
 
 2. The American principle of the separation of church and state 
 is reaffirmed. The committee, representing, so far as possible, all 
 religious bodies, has set for itself the task of stimulating, unify- 
 ing, and promoting week-day religious instruction in such wise as 
 to conserve religious liberty and maintain every possible safe- 
 guard against proselyting. 
 
 In cooperation with denominational committees, and 
 with the local churches and synagogues, it seeks to have 
 week-day schools for religious instruction established in 
 different parts of the city to demonstrate : 
 
 1. "Ways by which all school programs can be taken advantage 
 of without infringing upon the sectarian neutrality of the public 
 schools; 
 
 2. Ways by which individual churches can organize their edu- 
 cational work so as to include therein week-day religious instruc- 
 tion; 
 
 3. Ways by which churches of several denominations can co- 
 operate in the management of a community school; and 
 
 4. Ways by which religious instruction can ultimately be pro- 
 vided on week days for all children of any community. 
 
 Such a committee will undertake: 
 
 1. A thorough community survey to determine the existing 
 needs of the community. It will include in this survey a tabula- 
 tion of the organizations and agencies influencing favorably or 
 unfavorably the lives of the children and youth. 
 
 2. It will make a careful study of the educational agencies of 
 the community, such as school, library, playgrounds, and the 
 homes themselves, investigating their curricula and, so far as 
 possible, estimating the influence of each one. 
 
 Upon the basis of these ascertained factR, this joint 
 
 140 
 
STEPS OF PROCEDURE 
 
 comrnittee will apportion to each religious denominatiou 
 or group of ilenuminalious its appropriate part in the 
 common task. 
 
 At this point the Protestant churches may well com- 
 bine in the establishment of a community school of reli- 
 gion, to be conducted cooperatively. For such a school 
 there will need to be a carefully selected school committee 
 of the participating churches, and probably a paid direc- 
 tor or superintendent, the financial support being pro- 
 vided by a voluntary association, similar in type to the 
 kiudergarlen associations. ^ This school will be conducted 
 on week days, the hours and schedules to be arranged in 
 conference with, though not necessarily in oflScial connec- 
 tion with the school authorities. The aims of this school 
 will be carefully formulated with reference to the work 
 of all the other educational agencies operating in the 
 same field. A curriculum will be constructed to be closely 
 related with the curricula of other existing agencies. A 
 suitable place will need to be determined upon and 
 equipped for the work of teaching; textbooks must be 
 selected and teachers engaged, definite requirements set 
 for the pupils and clear statement made of conditions for 
 credit, promotion, and graduation. Thus at length the 
 Protestant churches may provide in the local community 
 their own system of religious education parallel to the 
 public school system, but independent of it, resting upon 
 its own merits, and, by reason of its high standards, com- 
 manding the respect of the whole community. This system 
 of religious education provided in the community school 
 of religion, and the public school system, will be in a kind 
 of friendly competition with each other, each seeking to 
 stimulate the other to greater effectiveness, but both 
 cooperating to provide a complete system of popular 
 education. 
 
 » See the Maiden Plan, Part II, pp. 263f. 
 
 141 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 Such interdenominational cooperation is far from being 
 impossible or impracticable. The various denominations 
 have already gone a long way toward the realization of 
 this ideal. Nearly all Protestant denominations to-day 
 are using the same curriculum of religious instruction in 
 their Sunday schools, a curriculum which is practically 
 identical, at least through the elementary grades. More- 
 over, many denominations are using the same lesson ma- 
 terial and textbooks and are employing the same type of 
 organization for training, so that from the standpoint of 
 content, method, and organization there are no insuper- 
 able obstacles to be overcome. 
 
 Perhaps the greatest present need is the need of intelli- 
 gent and consistent leadership. ^ That there is a desire for 
 a more complete system of religious education, both on the 
 part of educators and of denominational leaders, is evi- 
 dent. The membership of the churches, however, in the 
 local communities, as well as the citizens generally, need 
 to be aroused to a keener appreciation of the present need 
 and to a deeper sense of responsibility. Moreover, the 
 multiplicity of national organizations in the field of reli- 
 gious education is at present a serious obstacle to progress. 
 There are no less than a dozen such organizations, inter- 
 denominational in membership, national in scope, but with 
 programs somewhat divergent and with overlapping fields 
 of influence. Among these may be mentioned : the Amer- 
 ican Sunday School Union, the International Sunday 
 School Association, the Young Men's Christian Associa- 
 tion, and the Young Women's Christian Association, are 
 all unoflScially interdenominational and under lay direc- 
 tion ; the Young People's Society for Christian Endeavor 
 is an organization started in a single denomination which 
 has become national in scope and has branches in other 
 
 • As an illustration of such denominational leadership, see the suggestions of the 
 Committee on Religious Education of the Baptist Convention, Part 11, pp. 253f. 
 
 142 
 
STEPS OF PROCEDTTRE 
 
 denominations; the Boy Scouts and the Camp Fire Girls 
 are iioudenoniinatioual organizations national in scojie, 
 which are often ntilized as church educational agencies; 
 the Sunday School Council and the Council of Church 
 Boards are organizations made up of the official repre- 
 sentatives of ditTerent denominations; the Federal Coun- 
 cil Commission on Christian Education includes upon the 
 membership of its executive committee official representa- 
 tives of various denominations; the Religious Education 
 Association is a nonadministrative body composed of 
 representatives of all denominations, including Jews and 
 Roman Catholics. The lack of a clear delinition of func- 
 tion and, to a certain degree, a competitive relationship 
 greatly retards progress. There is no more immediate 
 and Imperative need than that these various organizations 
 should become federated and their programs coordinated 
 and uuilied. 
 
 143 
 
CHAPTER XII 
 THE COMMUNITY TASK OF THE CHURCHES 
 
 A WORLD crisis is upon us, in which the interests of all 
 humanity are involved. These interests are summed up 
 in the word democracy, and democracy is the modern 
 expression of the spirit of Jesus. The purpose of Jesus 
 was to secure for all men the fullness of life ; life for the 
 individual in which his consciousness of God should be 
 complete, his access to God immediate, his attitude 
 toward God filial, his communion with God unbroken ; 
 and a common life, pervaded by the sense of interdepend- 
 ence and brotherhood. The ideal of democracy is self- 
 realization through self-sacrifice, the finding of the indi- 
 vidual self through its submergence in the larger social 
 self. Democracy involves the harmonizing of antagonistic 
 forces within the individual, the maintaining of a nice 
 adjustment or balance between deep-seated instincts 
 which impel the individual to seek selfish advantage at 
 the expense of his fellows, and the higher impulses which 
 urge him to seek the common good. Democracy is a 
 resultant of forces essentially religious and spiritual; it 
 is the product of Christian faith. 
 
 The Great War has been a titanic struggle between 
 nationalism — which is individualism on a national scale 
 — and internationalism — which is the application to the 
 relations between nations of those principles of democracy 
 which have already found acceptance between individuals. 
 It is an effort to think democracy in world terms. In this 
 crisis the United States occupies a peculiar position. 
 It is its task as a nation to embody and exemplify, in its 
 
 114 
 
THE COMMUNITY TASK 
 
 dealing with all other nations, the spirit of international 
 brotherhood. The demand for such high service has re- 
 vealed to this nation as never before its own shortcomings. 
 While priding itself upon its s]»irit of freedom, its opulent 
 resources, its varied opportunity for individual achieve- 
 ment, and its generous hospitality as a nation, for a time 
 it seemed to stand before the world callous to its suffering, 
 sordidly selfish, and lacking in the spirit of sacrifice. 
 
 The modern movement for democracy had its rise in the 
 Reformation. The I'rotestant churches have been the 
 inspiration of democracy, but in the midst of this world 
 crisis they find themselves still in the early stages of 
 recovery from almost hoi)eless individualism. 
 
 The spirit of the Reformation also gave birth to the 
 modern movement for popular education, as the effective 
 method of propagating democratic ideas and ideals. 
 Democracy, under the guise of the state, has appropriated 
 to itself the educational movement, has determined its 
 aims, develoi)ed its organization, and formulated its 
 methods. The church, having relinquished this agency, 
 has made such terms as it could with the state, to insure 
 the inclusion of religion within the state system of edu- 
 cation. Every such plan of cooperation at present must 
 be regarded as more or less of a makeshift and unsatis- 
 factory. The relationship is tangential rather than 
 organic. The gigantic forces released in the present world 
 crisis are a tribute to the efficiency of state education, 
 while their employment for destructive ends is an indict- 
 ment of the inefficiency of religious education. 
 
 In Germany religious education lags far behind the rest 
 of education. In France religious education is supplied 
 by the Roman Catholic Church, is uncoordinated with the 
 state system of education, is undemocratic in spirit, while 
 the state system of moral education is bereft of its reli- 
 gious sanctions. The result is artificiality in moral 
 
 145 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 instruction, superficiality and formalism in religion, and 
 mutual distrust between church and state. In England, 
 the connection between church and state has greatly 
 retarded the progress of education in general, and recent 
 development of state education has been attended by 
 bitter controversy between the religious forces. 
 
 In the United States, where democracy and education 
 both had their beginnings in the Puritan commonwealth, 
 the Protestant churches have relinquished entirely all 
 connection with the state system of popular education. 
 In both state and church the rights of the individual have 
 been emphasized out of all proportion to his duties to 
 society. One result of this overemphasis has been a seri- 
 ous weakening of Protestant influence and ineffectiveness 
 of religious instruction. To-day, in the United States, 
 less time is devoted to religious instruction provided by 
 Protestants than is allotted to such instruction in any 
 other first-class civilized country in the world. 
 
 Speaking in general terms, the Protestant churches in 
 the United States now rely mainly upon the Sunday 
 school for supplying the religious element in popular 
 education. The Sunday school, an institution at first 
 intended as a philanthropic and reformatory agency for 
 work among delinquents, has been naturalized by the 
 church and compelled to undertake its entire educational 
 task. It is impossible to accomplish that task in the brief 
 time allotted to it. If Wednesday afternoons were devoted 
 to religious instruction in the churches, as some have 
 proposed, the amount of time thus set apart for moral and 
 religious instruction in the United States would still 
 equal only about eight per cent of school time, as com- 
 pared with between twelve and fifteen per cent in some 
 of the countries of Europe. Nor do the churches succeed 
 in reaching all the children and youth. It has been esti- 
 mated that nearly ten millions are untouched by religious 
 
 146 
 
THE COMMUNITY TASK 
 
 instruction of anj' kind — certainly a large and inviting 
 field for missionary endeavor. 
 
 Confronted by such a task, it is encouraging to see the 
 leaders in popular education approaching the representa- 
 tives of the churches with the request for religious in- 
 struction in larger amount and of higher quality; to have 
 them proposing to provide the necessary incentives for 
 such instruction, offering to assist in formulating stand- 
 ards, in adjusting school schedules so as to afford more 
 time, and in various ways inviting the serious cooperation 
 of the churches. 
 
 Moreover, it is well for the churches to realize that here 
 in America we have been grappling with a new problem 
 in its twofold aspects; the problem of providing com- 
 pulsory education for all children and, at the same time, 
 of preserving religious freedom. The course of develop- 
 ment has been rapid. A complete system of state educa- 
 tion has been developed within the last century. During 
 the same period the Protestant churches have been develop- 
 ing somewhat more slowly a parallel system of religious 
 education. Within the last decade remarkable progress 
 has been made in applying to the curriculum and methods 
 of the Sunday school the principles which have found 
 acceptance in the day school. 
 
 This very development has made still more apparent 
 the weakness of the Sunday school. The infrequency of 
 its sessions, the disinclination of pupils to undertake seri- 
 ous study on a day devoted to rest, the failure of the home 
 to support an educational program or even to adjust the 
 home life to such a program, the brevity of the period of 
 instruction, the lack of proper equipment, the small pro- 
 portion of trained teachers — these are some of the weak- 
 nesses of the Sunday school as an educational institution. 
 The Sunday school may possibly serve as the nucleus of 
 the system of religious education which is to be. But if 
 
 147 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 so, it needs to be strengthened by the perfecting of its 
 organization, the elimination of waste, the extension of 
 its program, and the correlation of its curriculum with 
 that of the day school and the home. 
 
 But in any event the responsibility for taking the initia- 
 tive in a movement for a wider religious education rests 
 primarily with the churches, especially those of the Prot- 
 estant faith. Originally the home was the primary agency 
 of education. In course of time the church assumed a 
 part of the responsibility, and again, in turn, delegated 
 a part of its responsibility to the state. At present, in 
 the United States, it is state education that is most highly 
 developed, church education much less developed, while 
 the program for home education is almost entirely lack- 
 ing. The state begins to realize that it cannot accomplish 
 the whole task, and is stimulating the church to do its 
 distinctive part. The church, on its part, together with 
 the school, must stimulate and guide the home in de- 
 veloping the plan for home religious instruction and 
 training. 
 
 The history of the public school points to the conclu- 
 sion that the further development of religious education 
 will best be accomplished by the working out of these 
 details experimentally and cooperatively in local com- 
 munities. When the problem has been solved, or partially 
 solved, in one place, other places will be quick to appro- 
 priate the results of successful experiment. 
 
 The spirit of democracy is astir in the world as never 
 before. Ancient limitations and restraints are being cast 
 aside, dynasties and autocracies overthrown. The way 
 is opening for a new world in which social justice and 
 cooperation and brotherhood shall take the place of in- 
 dividualism and self-seeking and exploitation. But the 
 new world will demand a new spirit, the spirit of self- 
 control, idealism, responsibility, and service. It is this 
 
 148 
 
THE COMMUNITY TASK 
 
 new power which society niust somehow develop through 
 religion and education, working hand in hand. 
 
 The Protestant churches of America must not fail the 
 cause of democracy in this hour of the world's history. 
 Upon them rests, primarily, as we have seen, the responsi- 
 bility for taking the initiative in this great task. The 
 task is diflBcult, because it is so nearly new. But the 
 churches will not hesitate on this account. They will not 
 be so unpatriotic as to ignore their country's need, nor so 
 selfish as to think mainly of their own denominational 
 upbuilding or of merely national prestige. It is an hour 
 of supreme opportunity for the churches to render a world 
 service. 
 
 149 
 
PART TWO 
 
 SUGGESTED PLANS AND PROGRAMS OF WEEK-DAY RE- 
 LIGIOUS INSTRUCTION 
 
CHAPTER I 
 
 TYPICAL CURRICULA OF MORAL AND RELIGIOUS IN- 
 STRUCTION IN STATE SYSTEMS OF 
 EDUCATION 
 
 I. THE GERMAN SYSTEM OF RELIGIOUS 
 INSTRUCTION 
 
 The following curriculum of religious instruction is the one In 
 use in the Reform-gymnasium, Hohenzollernschule, Schoenberg, 
 Berlin, Germany.' The material to be covered during the summer 
 and winter terms, respectively, is designated by the letters S 
 and W. 
 
 Preparatory Grades (Elementary) 
 
 Pint Year. (Two hours per week.) 
 
 Simple Bible Stories from Old and New Testaments: S. 
 Abraham and Lot; Joseph and His Brothers. W. The Birth 
 of Jesus; The Boy Jesus at Twelve; Jesus the Friend of Chil- 
 dren; Stilling the Storm; During each half year several Bible 
 verses, morning, evening and table prayers are memorized. 
 
 Second Year. (Two hours.) 
 
 S. Old Testament Stories: Cain and Abel; The Joseph 
 stories to his exaltation in Egypt; Moses's Birth. W. Stories 
 of Jesus; The Wise Men; The Wedding at Cana; The Good 
 Samaritan; The stories of the death, resurrection and ascension 
 of Jesus. Selected Scripture verses, and stanzas of hymns 
 memorized. 
 
 Third Year. (Two hours.) 
 
 S. Bible Stories from the Old and New Testaments. Garden 
 of Eden; The Flood; David and Goliath. Memory work: Com- 
 mandments 1 to 5; Selected Proverbs and paragraphs from 
 church hymns. W. New Testament Stories: Feeding the Five 
 Thousand; Ten Lepers; The Death of Jesus; Resurrection, 
 Ascension. Memory work: Commandments 6 to 10; Selected 
 Proverbs and hymns as in summer. 
 
 'Supplied by Rev. H. H. Meyer, D.D. 
 
 153 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 Orammar and High School Grades (Gymnasium) 
 
 First Year (Sexta). (Three hours.) 
 
 Old Testament narratives from a selected textbook; New 
 Testament narratives grouped around the principal feasts of 
 the church year; Exposition of Luther's Catechism, first chap- 
 ter; four selected church hymns; other memory passages. 
 
 Second Year (Quinta). (Two hours.) 
 
 New Testament narratives from a textbook. (Fifty lessons.) 
 Review of Catechism, first chapter. Exposition of the second 
 chapter; four additional church hymns and other selected 
 memory material. 
 
 Third Year (Quarta). (Two hours.) 
 
 Division and order of the books of the Bible ; Drill in finding 
 Bible passages; Review of Bible narratives of previous years. 
 S. Reading and exposition of important Old Testament pas- 
 sages. W. Survey of the life of Jesus based on Mark supple- 
 mented by narratives from Matthew, Luke and Acts; Review 
 of Catechism, chapters 1 and 2; Exposition of chapter 3. Mem- 
 orization: Psalms 1 and 23. Additional church hymns. 
 
 Fourth Year (Untertertia). (Two hours.) 
 
 The Kingdom of God in the Old Testament; Related passages 
 from historical books. Psalms, Proverbs, and Prophets. Book 
 of Job; Survey of the history of Israel and the Messianic 
 prophecies; Exposition and memorization of Catechism, chap- 
 ters 4 and 5; Review of the preceding chapters Proverbs, 
 Psalms, and hymns. Memorize Psalms 8 and 90; Three new 
 hymns; Explanation of the church year and ritual. 
 
 Fifth Year (Obertertia). Two hours.) 
 
 S. The Kingdom of God in the New Testament; Exposition 
 of the Parables and the Sermon on the Mount. Memorization: 
 Psalms 103. 1-13; 121; 139. 1-12; Catechism, chapter 5 com- 
 pleted; Review of memory material. Proverbs, Psalms, Hymns, 
 with a brief survey of Protestant hymnology, church year and 
 ordinances. 
 
 Sixth Year (Untersekunda). (Two hours.) 
 
 S. Old Testament prophecy; selected studies from Prophets 
 
 154 
 
TYPICAL CURRICULA IN STATE SYSTEMS 
 
 and Psalms; History of Judaism in (he New Testament period. 
 W. The life of Jesus according to Matthew from the Synoptic 
 Gospels; Review of memory material. Catechism, etc. 
 
 Seventh Year (Obersekunda). (Two hours.) 
 
 Acts of the Apostles; First Corinthians and selected passages 
 from other epistles of Paul, studied from the Greek text; Life 
 Sketches of the Apostles; Jewish and Gentile Christianity com- 
 pared; The Conquest of the Roman Empire by Christianity; 
 Systematic review of memory material. Psalms, hymns, Cate- 
 chism. 
 
 Eighth Year (Unterprima). (Two hours.) 
 
 Gospel of John from the Greek text; Church History to the 
 Reformation; Review of Proverbs, Psalms, hymns. 
 
 Ninth Year (Oberprima). (Two hours.) 
 
 The Creed and Christian Ethics in conjunction with New 
 Testament passages; Church History from the Reformation to 
 the Present Time; Selected Readings from Romans and Gala- 
 tlans from the Greek text; Teachings of Jesus according to the 
 Gospels; Explanation of the Augustinian Creed; A survey of 
 Protestantism in its Principal Denominations; General review. 
 
 155 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 2. THE FRENCH SYSTEM OF MORAL 
 INSTRUCTION 
 
 A Sample Page from Textbook on Morals^ 
 
 One of the most popular textbooks designed for children from 
 nine to eleven years of age is entitled The First Year of Moral 
 and Civic Instruction. Its thirteen chapters are devoted to the 
 following topics: 
 
 1. Duties of the Child in the Family, in the School and in 
 
 Apprenticeship. 
 
 2. Duties toward Self. 
 
 3. Duties toward Society. 
 
 4. Work, Order, Association, etc. 
 
 5. Employers and Employed. 
 
 6. The Farmer, 
 
 7. The Merchant. 
 
 8. Service of the State. 
 
 9. The Head of the Family. 
 
 10. Civil Rights. 
 
 11. The State. 
 
 12. The Administration. 
 
 13. Rights and Duties of Citizens. 
 
 The method of lesson treatment is seen from the following 
 sample page, setting forth duties in the family: 
 
 1. You ought to love your parents, who love you, nurture you, 
 
 and educate you. 
 
 2. You ought to respect them. Do not be familiar with them, 
 
 as with your companions. 
 
 3. You ought to obey them. Do not dispute with them. One 
 
 disputes with equals, not with father and mother. 
 
 4. The law makes sacred the authority of parents in giving 
 
 them the right to punish. (A quotation follows, giving the 
 laws of the Republic bearing on the authority of parents 
 oyer their children.) 
 
 1 From Meyer's "Moral Instruction in the Public Schools of France," in Proceed- 
 ings of the Religious Education Association, 190S, pp. 189-190. 
 
 156 
 
TYPICAL CURRICULA IN STATE SYSTEMS 
 
 5. You ouRht to be grateful to your parents for all the care 
 
 which they give you. 
 Thus, as it appears, the body of the lesson consists of precepts, 
 interspersed with explanations. These are followed, at the bottom 
 of the page, with questions: 
 
 1, 2, 3. State the principal duties of children toward their 
 parents. 
 
 4. How does the law make sacred the authority of parents over 
 
 their children? 
 
 5. Why ought you to be grateful to your parents? 
 
 At the close of the first chapter the teaching is summarized in 
 a series of resolutions which the pupil is to commit to memory: 
 
 1. I shall love my father and my mother. I shall respect and 
 
 obey them. 
 
 2. I shall be grateful to them. I shall render them in old age 
 
 the care they have given me. 
 
 3. I shall love all the members of my family. 
 
 4. I shall do honor to the name I bear. 
 
 5. At school, I shall work with all my might. I shall put all 
 
 my attention and all my intelligence into everything I do. 
 
 6. I shall love my teacher. I shall obey him, respect him, and 
 
 be grateful to him. 
 
 7. I shall form good habits, and shall choose well my friends. 
 
 I shall avoid evil companions. 
 
 8. During my period of apprenticeship, I shall work hard and 
 
 be teachable and honest. I shall carefully guard the good 
 
 habits of my childhood. 
 For additional information the pupil is frequently referred to 
 a supplement where technical terms are defined and quotations 
 made from the laws. Where such references are given the pupil 
 is expected to look up and copy down the explanations. 
 
 157 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 3. THE ENGLISH PLAN OF RELIGIOUS 
 INSTRUCTION 
 
 Syllabus of Religious Instbuction, Leeds (England) Council 
 Schools, 1904-14^ 
 
 (In this syllabus the word "infant" applies to pupils up to seven 
 years of age. A separate syllabus is prepared for Jewish pupils 
 on the Old Testament only, which they are taught separately. It 
 has not seemed a good reason why Christian and Jewish children 
 should both be deprived of moral education on the only effective 
 basis, the Bible, because there must be some adaptation of the 
 teaching to their differences.) 
 
 1. The Bible shall be read in the schools, and there shall be 
 given such instruction therefrom, and such explanations, as are 
 suited to the capacities of the children; provided always that in 
 all the religious teaching and exercises, the provisions of the 
 Education Act, 1870, in Sections VII and XIV are to be strictly 
 complied with, both in letter and spirit, and no attempt is to be 
 made in any way to attach children to any particular denomi- 
 nation. 
 
 2. In regard to any particular school, the Education Committee 
 shall consider and determine upon any application made by par- 
 ents, or by ratepayers of the district, with a view of showing 
 special cause for exception of the school from the operation of 
 this regulation, in whole or in part. 
 
 3. In all cases where children are withdrawn from the religious 
 teaching by parents or guardians, suitable and adequate arrange- 
 ments shall be made for their instruction in secular subjects. 
 
 4. The first half-hour of each day shall be devoted to religious 
 instruction. The schools shall be opened by the singing of a 
 hymn from the hymn book provided by the Education Committee, 
 and by offering the Lord's Prayer, and the prayers for opening 
 of school contained in the Committee's syllabus of religious in- 
 struction. The door of the schoolroom is to be closed promptly 
 at nine o'clock, and no child admitted until after prayers and the 
 marking of the registers. The door is then to be opened for late 
 scholars, and from that time until 9:30 religious instruction Is 
 
 ^From Crafts, Bible in Schools Plans of Many Lands, pp. 115-119. 
 
 168 
 
TYPICAL CURRTCTTLA IN STATE SYSTEMS 
 
 to be given In accordance with the Committee's syllabus, which 
 must be strictly adhered to. The teaching will be In the main 
 oral; but the Bible must be read by the children in the higher 
 standards. 
 
 (In infants' schools the head teachers may use the whole or 
 any portion of the prayers.) 
 
 5. Tlic head teacher will arrange that each teacher (with the 
 exception of pupil teachers) shall give religious instruction to 
 the class for which he or she is responsible with regard to secular 
 Instruction. The head teacher should, however, from time to time, 
 take part in the actual instruction of the several classes. 
 
 6. By special permission of the Education Committee, two small 
 Standards (Classes in Infants' Departments) may be grouped for 
 instruction, in which case the Syllabus for the two Standards 
 (or Classes) shall be taken in alternate years. 
 
 7. The Council's inspectors will visit the schools from time to 
 time during the hours set apart for religious instruction, to test 
 and report upon the character of the instruction. 
 
 8. The pupil teachers shall receive not less than thirty minutes' 
 religious instruction weekly at the pupil teachers' classes in 
 accordance with the Education Committee's scheme of religious 
 instruction for pupil teachers, and an examination conducted by 
 the Council's inspectors shall be held annually, in addition to the 
 term examinations conducted by the pupil teachers' instructor. 
 Any pupil teacher will be excused from these examinations on 
 written application from parent or guardian. 
 
 Resolution Adopted by the Education Committee 
 September 28, 1904. 
 
 "That the local education authority for Leeds will regard 
 attendance at a place of worship during the time given to reli- 
 gious instruction on certain occasions, not exceeding twelve in 
 any year, to be previously notified to the local authority by the 
 school managers, as attendance at school in compliance with its 
 by-laws." 
 
 Morning Prayers 
 
 Almighty and most merciful Father, who hast safely brought 
 us to the beginning of this day, keep us In the same by thy 
 mighty power; watch over us for good; preserve us In our going 
 
 159 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 out and coming in, and may all our ways be pleasing in thy 
 sight. Amen. 
 
 O merciful Father, forgive, we pray thee, our past sins and 
 negligence, and grant us the grace of the Holy Spirit to renew 
 our hearts, that we may amend our lives according to thy Holy 
 Word, through Jesus Christ our Lord. Amen. 
 
 O God, the Fountain of all wisdom, teach us to know thee in 
 the days of our youth; and may we be made wise unto salvation. 
 Amen. 
 
 Bless, O Lord, in mercy all our dear parents, relations, teachers, 
 school fellows, and friends; may we be kind one to another, and 
 so live together in this life that in the world to come we may 
 have life everlasting. We ask all in the name of Jesus Christ our 
 Lord, who hath taught us when we pray to say "Our Father," etc. 
 
 The grace of our Lord Jesus Christ, and the love of God, and 
 the fellowship of the Holy Ghost, be with us all evermore. Amen, 
 
 Evening Peayers 
 
 O heavenly Father, we thank thee for all thy mercies during 
 this day, and all our lives hitherto; we bless thee for our food 
 and clothing, our health and strength, our kind friends and 
 teachers, and all the benefits of thy hand; but above all, for thy 
 Holy Word and the knowledge of thy grace and mercy in our 
 Saviour Jesus Christ. May we praise thee both with our lips and 
 in our lives, and serve thee better day by day. Amen. 
 
 Preserve us, O Lord, during the coming night from all harm 
 to our bodies, and from all evil thoughts which may hurt our 
 souls. Be thou ever our Shield and Defender. Amen. 
 
 We commend to thy kind care all whom we love, and pray thee 
 to take us all into thy holy and safe-keeping, through Jesus Christ 
 our Lord, who hath taught us to pray, saying "Our Father," etc. 
 
 The Lord bless and keep us; the Lord lift up the light of his 
 countenance upon us and give us peace, now and for evermore. 
 Amen. 
 
 160 
 
TYPICAL CURRICULA IN STATE SYSTEMS 
 
 PupUi Teachers' Syllabus 
 
 Candidates: Book of Genesis. 
 
 First Year: Books of Exodus, Joshua, and Judges. 
 
 Second Year: First and Second Booka of Samuel and St. 
 Luke's Gospel. 
 
 Third Year: First and Second Books of Kings and Acts of the 
 Apostles. 
 
 161 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 SYLLABUS FOR INFANTS 
 FiKST Class 
 
 SYLLABUS FOR INFANTS 
 Second Class 
 
 
 2nd 
 
 3rd 
 
 4th 
 
 5th 
 
 Repetition 
 
 The Lord's Prayer. 
 
 "Depart from evil and 
 do good" (Paa. 34. 
 14). "Whoso put- 
 teth hia trust in the 
 Lord shall be safe" 
 (Prov. 29. 25). "The 
 Lord is nigh unto all 
 them that call upon 
 Him" (Psa. 145. 18). 
 
 "Children, obey your 
 parents" (Eph. 6. 1). 
 "Let brotherly love 
 continue" (Heb. 13. 
 1). "Keep thy 
 tongue from evil, 
 and thy lips from 
 speaking guile" (Psa. 
 34. 13). 
 
 "Be ye kind one to 
 another, tender- 
 hearted, forgiving 
 one another" (Eph. 
 4. 32). "Be not 
 overcome of evil, 
 Ijut overcome evil 
 with good" (Rom. 
 12.21). "Let us not 
 be weary in well- 
 doing; for in due 
 season we shall reap, 
 if we faint not" (Gal. 
 6.9). 
 
 "Suffer little children 
 to come unto me, 
 and forbid them 
 not" (Luke 18. 16). 
 "I love them that 
 love me; and those 
 that seek me early 
 shall find me" (Prov. 
 8. 17). "A soft an- 
 swer tumeth away 
 wrath" (Prov. 15. 1). 
 
 Instruction 
 
 Story of the Gar- 
 den of Eden; 
 Story of Cain 
 and Abel. 
 
 Story of Noah and 
 the Flood; Story 
 of Daniel and 
 the Lions. 
 
 Story of the Offer- 
 ing of Isaac; 
 Story of Jacob 
 and Esau. 
 
 Story of Joseph 
 and His Breth- 
 ren; Story of the 
 Early Life of 
 Moses. 
 
 Story of Jesus: His 
 Birth— In the 
 Temple — Bless- 
 ing the Children 
 —Feeding the 
 Multitude. 
 
 
 3rd 
 
 4th 
 
 5th 
 
 6th 
 
 7th 
 
 Repetition 
 
 Repeat and sing a 
 verse of a hymn. 
 
 Repeat and sing an- 
 other verse of 
 hymn 
 
 Repeat and sing an- 
 other verse of a 
 hymn. 
 
 Repeat and sing an- 
 other verse or two 
 of a hymn. 
 
 Repeat and smg an- 
 other verse or two 
 of a hymn. 
 
 Repeat and sing an- 
 other verse or two 
 of a hymn. 
 
 'Bear ye one another's 
 burdens" (Gal. 6. 2). 
 "The Lord is my 
 Shepherd, I shall not 
 want" (Psa. 23. 1). 
 "Enter not into the 
 path of the wicked, 
 and go not in the 
 way of evil men' 
 (Prov. 4. 14). 
 
 Instkvciion 
 
 Story of the Gar- 
 den of Eden. 
 
 Story of the 
 Flood. 
 
 Story of Joseph 
 and His Breth- 
 
 Story of David 
 and Goliath. 
 
 The Call of Sam- 
 uel. 
 
 Story of the Birth 
 of Jesus, and 
 Visit of the 
 Wise Men. 
 
 Story of the Good 
 Samaritan; 
 Story of the 
 Lost Sheep; 
 Story of the 
 Prodigal Son. 
 
 162 
 
TYPICAL CURRICULA IN STATE SYSTEMS 
 
 SYLLABUS FOR INFANTS 
 Third Class 
 
 SYLLABUS FOR OLDER SCHOLARS 
 Standard 1 
 
 .|1 
 
 Repetition 
 
 lat Repeat and sing a 
 verse of a hymn. 
 
 2nd I Repeat and slug 
 I another verse of 
 a hymn. 
 
 3rd Ilepeat and sine 
 I another verse of 
 a hymn. 
 
 4Ui|Repeat and siug 
 another verse of 
 a hymn. 
 
 5tfa I Repeat and sing 
 another verse of 
 a hymn. 
 
 6tb I Repeat and sing 
 another verse of 
 I a hymn. 
 
 Instruction 
 
 Story of the Garden of 
 Eden. 
 
 Story of the Flood. 
 
 Story of Joseph and 
 His Brethren. 
 
 Story of David and 
 Goliath. 
 
 Story of the Birth of 
 Jesus, and the Visit 
 of the Wise Men. 
 
 Re-tell the Stories of 
 the previous Periods. 
 
 N. B. — The Hjinns are to be selected from 
 the Hymn Book provided by the Education 
 Committee, and should be such as are suitable 
 for very young children. Before being com- 
 mitted to memory the hymns should be ex- 
 plained in simple language. Two or more 
 verses may be taken from the same h^Tiin. 
 
 The teachers should see that the' children 
 are not only (able to repeat the texts, but that 
 they have an intelUgeut apprehension of their 
 meaning. 
 
 0>H 
 
 1st 
 
 2nd 
 
 3rd 
 
 4th 
 
 5th 
 
 6tb 
 
 Rbpbtition 
 
 The Lord's Prayer 
 and the first 
 three command- 
 ments. 
 
 Instbdction 
 
 Examples from Serii>- 
 ture of the obser vance 
 and breach of these 
 commandments. 
 
 The Ten Com- 
 ma u d m e nts, 
 with examples 
 of their oljserv- 
 a nc e and 
 breach. 
 
 Psa. 23. 
 
 Matt. 5. 3-9. 
 
 Matt. 11. 28-30. 
 
 Matt. 19. 13, 14; 
 22. 37-39. 
 
 The Creation; The 
 Garden of Eden; 
 Cain and Abel (Gen. 
 1 to 4). 
 
 The Flood, and the 
 Tower of Babel 
 (Gen. 6 to 9. 19; 11. 
 
 1-9). 
 
 Preaching of John, and 
 Baptism of Jesus 
 (Mark 1. l-Il); 
 Jesus at Capernaum 
 (Mark 1. 21-28); 
 Cleansing the Leper 
 (Mark 1. 40-45); 
 Healing the Palsy 
 (Mark 2. 1-12); 
 Parable of the Sower 
 (Mark 4. 1-20). 
 
 Stilling the Tempest 
 (Mark 4. 35-41); 
 Raising of Jairus's 
 Daughter, and Heal- 
 ing of Woman (Mark 
 5. 21-43); Feeding 
 the M|u 1 1 i t u d e s 
 (Mark 6. 32-44; 8. 
 1-9); Jesus Walking 
 on the Sea (Mark 8. 
 45-56); Healing of 
 Blind Bartimteus 
 (Mark 10. 46-52). 
 
 Gethsemane and the 
 Betrayal (Mark 14. 
 26^9); Jesus Before 
 the High Priest- 
 Peter's Denial 
 (Mark 14. 63-72); 
 Trial Before Pilate 
 (Mark 15. 1-15); 
 The Crucifixion 
 (Mark 15. 16-41); 
 Burial and Resur- 
 rection (Mark 15. 42 
 to 16. 20). 
 
 163 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 SYLLABUS FOR OLDER SCHOLARS 
 Stand&bd II 
 
 SYLLABUS FOR OLDER SCHOLARS 
 Staotard III 
 
 2nd 
 
 3rd 
 
 4tb 
 
 5th 
 
 6th 
 
 Repetition 
 
 The Lord's Prayer 
 and Ten Com- 
 mandments, 
 Revise passages 
 leamedin Stand- 
 ard I. 
 
 Psa. 1. 
 
 Psa. 15. 
 
 John 4. 24; 
 1-3. 
 
 14. 
 
 Luke 15. 3-7. 
 
 Luke 10. 27, 30- 
 37. 
 
 Insteuction 
 
 History of Abraham 
 (Gen. 15; 21. 1-21 
 22. 1-19; 24). 
 
 History of Isaac, Re- 
 bekah, and Esau 
 (Gen. 24; 25. 27-34; 
 27). 
 
 History of Jacob (Gen. 
 27 to 29. 20; 31 to 33). 
 
 Birth of Jesus and Visit 
 of Wise Men (Matt. 
 1. 18-25; 2. 1-12); 
 Massacre of the 
 Children and Flight 
 into Egypt (Matt. 2. 
 13-23); John the 
 Baptist — Baptism of 
 Jesus (Matt. 3); 
 Death of John 
 (Matt. 14. 1-13); 
 Healing the Cen- 
 turion's Servant 
 (Matt. 8. 5-13); 
 Feeding the Multi- 
 tudes (Matt. 14. 14- 
 21; 15. 32-38). 
 
 Parable of the Sower 
 (Matt. 13. 1-23); 
 Parable of the Mus- 
 tard Seed (Matt. 13. 
 31, 32); Parable of 
 the Unforgiving Serv- 
 ant (Matt. 18. 21- 
 35); Parable of the 
 Ten Virgins (Matt. 
 25. 1-13); Parable of 
 the Talents (Matt. 
 25. 14-30). 
 
 Entry into Jerusalem 
 (Matt. 21. 1-17); 
 The Last Supper 
 (Matt. 26. 17-30); 
 Judas (Matt. 26. 14- 
 16, 47-50; 27. 3-10); 
 Gethsemane (Matt. 
 26. 31-46, 51-56); 
 Jesus Before the 
 High Priest (Matt. 
 
 26. 57-75); Trial Be- 
 fore Pilate (Matt. 
 27. 1, 2, 11-26); The 
 Crucifixion (Matt. 
 
 27. 27-56); The Bur- 
 ial and Resurrection 
 (Matt. 27. 57-66; 
 28). 
 
 &i^ 
 
 2nd 
 
 3rd 
 
 4th 
 
 5th 
 
 6th 
 
 Repetition 
 
 The Lord's Prayer 
 and the "Ten 
 Command- 
 ments. Revise 
 the passages 
 leamedin Stand- 
 ard L 
 
 Revise the pas- 
 sages learned in 
 Standard 11. 
 
 Psa. 8. 
 
 Psa. 103. 8-18. 
 
 Luke 15. 11-16. 
 
 Luke 15. 11-24. 
 
 Instruction 
 
 History of Joseph 
 (early portion); (Gen. 
 37; 39. 1-6; 39. 20- 
 23; 40). 
 
 History of Joseph 
 (middle portion); 
 (Gen. 41 to 45. 15). 
 
 History of Joseph 
 (later portion) (Gen. 
 45. 16 to Gen. 50). 
 
 Birth of Jesus and Visit 
 of the Shepherds 
 (Luke 2. 1-20); 
 Jesus in the Temple 
 (Luke 2. 14-52); 
 Preaching of the 
 Baptist — ^Baptism of 
 Jesus (Luke 3. 1-22); 
 The Temptation 
 (Luke 4. 1-13); 
 Preaching and Mir- 
 acles at Capernaum 
 (Luke 4. 16-44); 
 Calling of Peter, 
 James, and John 
 (Luke 5. 1-11). 
 
 Healing on the Sab- 
 bath (Luke 6. 6-11; 
 13. 10-17; 14. 1-6); 
 Raising the Widow's 
 Son (Luke 7. 11-17); 
 Martha and Mary 
 (Luke 10. 38-42); 
 Healing of the Ten 
 Lepers (Luke 17. 11- 
 19); The Rich Young 
 Ruler (Luke 18. 18- 
 23); ZaccheuB (Luke 
 19. 1-10). 
 
 Entry into Jenisalem 
 (Luke 19. 28-48); 
 The Widow's Mite 
 (Luke 21. 1-4); The 
 Last Supper (Luke 
 22. 1-34): Geth- 
 semane ana the Be- 
 trayal (Luke 22. 39- 
 54); Jesus Before the 
 High Priest — Peter's 
 Denial (Luke 22. 55- 
 71); Trial Before 
 Pilate and Herod 
 (Luke 23. 1-25): 
 "The Crucifixion and 
 Burial (Luke 23. 26- 
 56); The Resurrec- 
 tion and Ascension 
 (Luke 24). 
 
 164 
 
TYPICAL CURRICULA IN STATE SYSTEMS 
 
 SYLLABUS FOR OLDER SCHOLARS 
 Standard IV 
 
 SYLLABUS FOR OLDER SCHOLARS 
 Standard V 
 
 
 l8t 
 
 2nd 
 
 3rd 
 
 4th 
 
 6th 
 
 6th 
 
 Rbpbtition 
 
 The Lord's Prayer 
 and Ten Com- 
 mAndmcntB 
 Revise the pas- 
 BURCS learned in 
 Standards I and 
 
 n. 
 
 Review the paa- 
 sagea learned in 
 Standard III 
 
 Psa. 19. 1-11. 
 
 Psa. 19. 1-14 and 
 Luke 7. 40-43. 
 
 Psa. 119. 9-16. 
 
 Luke 18. 9-14. 
 
 Instruction 
 
 History of Moses 
 (early portion 
 (Exod. 1 to 12). 
 
 History of M o s e f 
 (middle portion); 
 (Exod. 13to:;0;32), 
 
 History of Moses (later 
 portion); (Num. 13: 
 14. 20 to 24; Deut 
 34). 
 
 Baptism by John (John 
 1. 19-34); Marriage 
 at Cana (John 2. 1 
 12); Clearing the 
 Temple of the 
 Money - changers 
 (John 2. 13-22); 
 The Woman of Sa- 
 maria (John 4. 1- 
 42); Healing the 
 Nobleman's Son 
 (John 4. 46-54). 
 
 The Pool of Bethesda 
 (John 5. 1-16); 
 Feeding the Multi- 
 tude (John 6. 1-15); 
 Walking on the Sea 
 (John 5. 16-21); 
 Healing a Man Born 
 Blind (John 9. 1-38); 
 Raising of Lazarus 
 (John 11. M6); 
 Jesus at Bethany; 
 Entry into Jerusa- 
 lem (John 12. 1-19). 
 
 The Last Suppei (John 
 13. 1-38); The Be- 
 trayal (John 18. 1- 
 14): Peter's Denial 
 (John 18. 15-27; 
 Jesus Before Pilate 
 (John 18. 28 to 19. 
 16); The Crucifixion 
 (John 19. 17-34); 
 Burial and Resurrec- 
 tion (John 19. 38 to 
 
 20. 18); Appearances 
 after the Resurrec- 
 tion (John 20. 19 to 
 
 21. 25). 
 
 |1 
 
 1st 
 
 2nd 
 
 3rd 
 
 4th 
 
 5th 
 
 6th 
 
 Repetition 
 
 The Lord's Prayer 
 and Ten C'oin- 
 mandments. 
 I'lCviiic the p:is- 
 na(',C!i learned iu 
 Standard III. 
 
 Rcnsc the pas- 
 sages learned in 
 SUndard IV. 
 
 Psa. 121. 
 
 Psa. 34. 1-14. 
 
 John 15. 1-12. 
 
 Eph. 6. 1-9. 
 
 Inbtrcction 
 
 Crossing Jordan (Joph. 
 3; 4); Fall of Jericho 
 (Josh. 6); Achan 
 (Josh. 7); Division of 
 Palestine, and Death 
 of Joshua fJofh. 
 24); Deborah (Judg. 
 4). 
 
 Gideon (Judg. 6 to 7. 
 22); Jephthah's 
 Daughter (Judg. 11. 
 20-40); Samson 
 (Judg. 14 to 16); 
 Ruth (Ruth 1 to 4); 
 Samuel and Eli 
 (1 Sam. 1 to 3). 
 
 Saul Made King 
 (1 Sam. 8 to 10); 
 Da\'id and Goliath 
 (1 Sam. 17); David 
 and Jonathan 
 (1 Sam. 18; 20); 
 David and Saul 
 (1 Sam. 24; 31; 
 2 Sam. 1). 
 
 The Ascension; Choice 
 of an Apostle (Acts 
 1); Day of Pente- 
 cost (Acts 2); Heal- 
 ing of the Lame Man 
 in the Temple (Acts 
 3. 1-10); Peter and 
 John Before the 
 High Priest (Acta 4. 
 1-31); Ananias and 
 Sapphira (Acts 4. 
 32 to 5. 11). 
 
 Peter and John Re- 
 leased from Prison 
 (Acta 5. 17-25); 
 Gamaliel's Advice 
 (Acta 5. 26-42); 
 Stephen (Acta 6 to 
 7); Simon the Sor- 
 cerer (Acts 8. 5-25); 
 Saul's Conversion 
 (Acta 9. 1-31). 
 
 Peter and Dorcas (Acta 
 9. 32-13); Peter and 
 Cornelius (Acta 10); 
 Barnabas Sent to 
 Antioch (Acts 11. 
 19-30); Peter De- 
 hvered from Prison 
 (Acta 12). 
 
 165 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 SYLLABUS FOR OLDER SCHOLARS 
 Standards VI and VII 
 
 i 
 
 RXPETITIOR 
 
 Instruction 
 
 1st 
 
 The Lord's Prayer and Ten Com- 
 mandments. Revise the passages 
 learned in Standard IV. 
 
 Absalom (2 Sam. 14. 25 to 15; 17; 18); Solomon (1 Kings 
 3; 4. 29-34; 5 to 6. 14; 10. 1-10); Rehoboam and 
 Jeroboam (1 Kings 12 to 13. 10). 
 
 2nd 
 
 Revise the passages learned in Stand- 
 ard V. 
 
 Elijah and Ahab (1 Kings 16. 29-33; 17 to 19; 21; 22. 20- 
 38); Elisha (2 Kings 2; 4); Naaman (2 Kings 5). 
 
 3rd 
 
 Psa. 91. 1-10. 
 
 Elisha (2 Kings 6; 7; 13. 14-20; Hezekiah (2 Kings 18. 
 13 to 20. 11); Josiah (2 Kings 22 to 23. 30); The Cap- 
 tivity (2 Kings 24. 10 to 25. 12). 
 
 4th 
 
 Psa. 107. 1-8. 
 
 Paul and Barnabas and Elymas (Acts 13. 1-12); The 
 Gospel Preached to the Gentiles at Antioch (Acts 13. 
 14-52); Paul at Iconium and Lystra (Acts 14. 1-22); 
 Dispute of Paul and Barnabas (Acts 15. 36-40); Paul 
 and Silas Preaching in Macedonia (Acts 16. 9-15); 
 Paul and Silas in Prison (Acts 16. 16-40). 
 
 5th 
 
 Prov. 3. 1-7. 13-17. 
 
 Paul at Athens (Acts 17. 16-34); Paul at Corinth (Acts 
 18. 1-17); Paul at Ephesus (Acts 19. 23^1); Eutychua 
 (Acts 20. 7-12); Paul's Farewell to the Christians of 
 Ephesus (Acts 20. 17-38); Paul at Jerusalem (Acts 21. 
 15-40). 
 
 6th 
 
 1 Cor. 13. 
 
 Paul's Defense Before His Countrymen (Acts 22. 1-30); 
 Paul Before the Council— Plot to Kill Him (Acts 23); 
 Paul Before Felix (Acts 24); Paul Before Festus and 
 Agrippa (Acts 25; 26); Paul's Voyage to Rome and 
 Shipwreck (Acts 27; 28. 1-15); Paul in Rome (Acta 
 28. 16-31). 
 
 166 
 
TYPICAL CURRICULA IN HTATE SYSTEMS 
 
 4. THE AUSTRALIAN PLAN^ 
 
 In 1848 the Hon. John Herbert Plunkett, an Irish Roman 
 Catholic, who was chairman of the Commissioners of National 
 Education in New South Wales, caused the Scripture lessons 
 that were taught in public schools in Ireland under its National 
 Educational Board to be introduced in the national schools of 
 New South Wales, where they have been used ever since. The 
 system was enlarged in 1866, when Sir Henry Parkes was premier, 
 and the law has been as follows ever since: 
 
 The New South Wales Act, Clauses 7, 17 and 18, provides: 
 
 "7. In all schools under this Act the teaching shall be strictly 
 nonsectarian, but the words 'secular instruction' shall he 
 held to include general religious teaching, as distinguished 
 from dogmatical or polemical theology. 
 
 "17. Any minister of religion is entitled in school hours, on days 
 to be arranged with the School Committee, to give children of 
 his own denomination, separated from others, an hour's re- 
 ligious instruction. 
 
 "18. Any parent may withdraw his child from all religious teach- 
 ing if he objects to such religious instruction being given." 
 
 This New South Wales law was adopted by the State of West 
 Australia in 1893; by Tasmania, 1868; by Norfolk Island, 1906; 
 Queensland (by a State referendum) in 1910, and by South 
 Africa in 1913. 
 
 One of the distinctive features of the Australian system is that 
 it always contemplates the use of Bible selections carefully made 
 by some official committee with a view to providing uncontro- 
 versial selections of proper length, that are also psychologically 
 adapted to the various grades. This plan removed the objection 
 that some teachers, if allowed to read anything in the Bible, might 
 not make wise selections. 
 
 These Bible lessons are not merely read, as in the United States, 
 but taught in an unsectarian way. The comments allowed are not 
 theological, but "grammatical, geographical, and historical." 
 Teachers are unreservedly trusted by the Parliaments, the par- 
 ents, and the churches to give these lessons, and, although the 
 system is working in four Australian States, and has existed in 
 
 'Condensed from Crafts, op. eit., p. 85£f. 
 
 167 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 New South Wales for nearly half a century, there is no case on 
 record where a Roman Catholic, a Jewish, a Secularist, or any 
 other teacher has taken an unfair advantage of the lessons to 
 impart or suggest his own particular views. 
 
 The whole time occupied under the system usually averages 
 not more than one hour and a half each week, which means three 
 half-hour Bible lessons. 
 
 The fact that the withdrawals are so few as to be negligible for 
 etatistical purposes is ample testimony of the approval of the 
 system by the parents. The majority of the churches in Aus- 
 tralia, including the Anglican, Methodist, Presbyterian, Baptist, 
 Congregational, Lutheran, Church of Christ, and the Salvation 
 Army, are unanimous in support of public education, so long 
 as it includes this system of religious instruction. 
 
 By giving religious instruction during school hours, instead of 
 before and after school, children are not punished by being "kept 
 in" as if they had been disobedient or idle. 
 
 The Catholics generally oppose the New South Wales Plan in 
 the vote, preferring the "dual system" under which parochial 
 schools, in Quebec, for example, get a certain share of the school 
 fund; but when the New South Wales system is adopted any- 
 where the result is quietly accepted, as many testimonies prove, 
 by Catholic teachers, parents and pupils. 
 
 168 
 
TYPICAL CURRICULA IN STATE SYSTEMS 
 
 5. CANADIAN PLANS^ 
 
 (a) Ontario 
 
 Legislation regarding religious exercises and instruction in public 
 and high schools, approved by Order-in-Council, April 22, 1887. 
 
 200. Every public and high school shall be opened with the 
 Lord's Prayer and closed with the reading of the Scriptures and 
 the Lord's Prayer, or the prayer authorized by the Department 
 of Education. 
 
 201. The Scriptures shall be read daily and systematically 
 without comment or explanation, and the portions used may be 
 taken from the Book of Selections adopted by the Department 
 for that purpose, or from the Bible, as the trustees, by resolution, 
 may direct 
 
 202. Trustees may also order the reading of the Bible or the 
 authorized Scripture Selections by both pupils and teachers at 
 the opening and closing of the school, and the repeating of the 
 Ten Commandments at least once a week. 
 
 203. No pupil shall be required to take part in any religious 
 exercise objected to by his parents or guardians; and in order to 
 the observance of this regulation the teacher, before commencing 
 a religious exercise, is to allow a short interval to elapse, during 
 which the children of Roman Catholics, and of others who have 
 signified their objection, may retire. 
 
 204. If, in virtue of the right to be absent from the religious 
 exercises, any pupil does not enter the schoolroom till fifteen 
 minutes after the proper time for opening the school in the fore- 
 noon, such absence shall not be treated as an offense against the 
 rules of the school. 
 
 205. When a teacher claims to have conscientious scruples in 
 regard to opening or closing the school as herein prescribed, he 
 shall notify the trustees to that effect in writing, and it shall be 
 the duty of the trustees to make such provision in the premises 
 as they may deem expedient. 
 
 206. The clergy of any denomination, or their authorized rep- 
 
 "From Crafts, op. eit., p. 110. 
 
 169 
 
KELIGIOUS EDUCATION AND DEMOCKACY 
 
 resentatives, shall have the right to give religious instruction to 
 the pupils of their own church in each schoolhouse at least once 
 a week, after the hour of closing the school in the afternoon; and 
 if the clergy of more than one denomination apply to give reli- 
 gious instruction in the same schoolhouse, the board of trustees 
 shall decide on what day of the weeli the schoolhouse shall be at 
 the disposal of the clergymen of each denomination, at the time 
 above stated. But it shall be lawful for the board of trustees and 
 clergymen of any denomination to agree upon any hour of the 
 day at which a clergyman, or his authorized representative, may 
 give religious instruction to the pupils of his own church, pro- 
 vided it be not during the regular hours of the school. 
 
 Note. — By Regulation 8 the school hours shall be from nine 
 o'clock in the forenoon till four o'clock in the afternoon; but the 
 trustees, by resolution, may, for the purpose of affording facil- 
 ities for religious instruction, or for any other proper purpose, 
 prescribe a shorter period. 
 
 (&) Saskatchewan^ 
 
 Laws of 1909, amended 1913, sent by Superintendent of Depart- 
 ment of Education 
 
 136. No religious instruction except as hereinafter provided 
 shall be permitted in the school of any district from the opening 
 of such school until one-half hour previous to its closing in the 
 afternoon, after which time any such instruction permitted or 
 desired by the board may be given. 
 
 (2) It shall, however, be permissible for the board of any 
 district to direct that the school be opened by the recitation of 
 the Lord's Prayer. 1901, c. 29, s. 137. 
 
 137. Any child shall have the privilege of leaving the school- 
 room at the time at which religious instruction is commenced 
 as provided for in the next preceding section or of remaining 
 without taking part in any religious instruction that may be 
 given if the parents or guardians so desire. 1901, c. 29, s. 138. 
 
 138. No teacher, school trustee, or inspector shall in any way 
 attempt to deprive such child of any advantage that it might 
 derive from the ordinary education given in such school, and 
 any such action on the part of any school trustee, inspector or 
 teacher shall be held to be a disqualification for and violence of 
 the office held by him. 1901, c. 29, s, 139. 
 
 ^From Crafts, Ibid., p. 113. 
 
 170 
 
TYPICAL CURRICULA IN STATE SYSTEMS 
 
 134. Ash Wednesday, Good Friday, Easter Monday, Arbor Day 
 (second Friday In May), the birthday of the reigning sovereign, 
 Victoria Day, Dominion Day, Labor Day, Thanksgiving Day, 
 Christmas Day, New Year's Day, and any day specially appointed 
 as a holiday by the Governor General, the Lieutenant Governor 
 of Saskatchewan, the mayor of a city or town or the reeve of a 
 rural municipality shall be holidays; and it shall be at the dis- 
 cretion of the board to permit any other holidays not exceeding 
 one day at a time. 1901, c. 29, s. 135. 
 
 Separate Schools 
 
 41. The minority of the ratepayers in any district, whether 
 Protestant or Roman Catholic, may establish a separate school 
 therein; and in such case the ratepayers establishing such Prot- 
 estant or Roman Catholic separate schools shall be liable only to 
 assessments of such rates as they impose upon themselves in 
 respect thereof. 1901, c. 29, s. 41. 
 
 42. The petition for the erection of a separate school district 
 shall be signed by three resident ratepayers of the religious faith 
 indicated in the name of the proposed district; and shall be in 
 the form prescribed by the minister. 1901, c. 29, s. 42. 
 
 43. The persons qualified to vote for or against the erection of 
 a separate school district shall be the ratepayers in the district 
 of the same religious faith, Protestant or Roman Catholic, as the 
 petitioners. 1901, c. 29, s. 43. 
 
 44a. In case any such district contains within its limits a town 
 or city municipality it shall from the date of its erection be 
 deemed to be a town district, and the board of trustees elected 
 at the first school meeting shall consist of five members, two of 
 whom shall hold office till the date of the first annual election 
 of the district, and three until the date of the second annual 
 election; thereafter all trustees shall be elected and hold office 
 in the manner provided by this Act for town districts. 1912, 
 c. 32, s. 4. 
 
 45. After the establishment of a separate school district under 
 the provisions of this Act such separate school district and the 
 board thereof shall possess and exercise all rights, powers, privi- 
 leges and be subject to the same liabilities and method of govern- 
 ment as is herein provided in respect of public school districts. 
 
 (2) Any person who is legally assessed or assessable for a 
 public school shall not be liable to assessment for any separate 
 
 171 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 school established therein; Provided that in the case of any 
 separate school district having heretofore been or hereafter being 
 established within which a separate school is maintained in opera- 
 tion the ratepayers of the religious faith of the minority sup- 
 porting it shall hereafter be assessable for separate school pur- 
 poses only, and the ratepayers of the religious faith of the ma- 
 jority constituting the public school district within which such 
 separate school district is established shall be assessable for 
 public school purposes only. 1901, c. 29, s. 45; 1912-13, c. 35, s. 3. 
 
 172 
 
CH AFTER II 
 
 OUTLINE OF CURRICULA PROPOSED IN CONNECTION 
 WITH RECENT EXPERIMENTS IN THE 
 UNITED STATES- 
 OFFICIAL SYLLABUS' OF BIBLE STUDY FOR HIGH 
 SCHOOL STUDENTS 
 
 1. THE NORTH DAKOTA PLAN 
 
 Selected and adopted by the High School Board ol 
 North Dakota, August, 1912 
 
 INTRODUCTION 
 
 A KNOWLEDGE of the Bible is an essential element In a good 
 education. Whether or not one is interested in the Bible as a 
 manual of devotion, it is imperative that he should be familiar 
 with it as a literature and as a history; for no literature and 
 no history have more vitally affected Anglo-Saxon civilization. 
 English literature has been greatly Influenced by biblical style 
 and is strewn with allusions to Bible stories and teachings. 
 Shakespeare is said to have over seven hundred such allusions; 
 Tennyson, over four hundred. As Charles Dudley Warner put it: 
 "The Bible is the one book that no intelligent person can afford 
 to be Ignorant of. All modern literature and all art are per- 
 meated with it. It is not all a question of religion or theology 
 or dogma; it is a question of general intelligence. A boy or girl 
 at college in the presence of the works set for either to master, 
 without a fair knowledge of the Bible is an ignoramus, and is 
 disadvantaged accordingly." 
 
 And yet actual experience proves that the average young person 
 has a very imperfect knowledge of this wonderful book. This 
 syllabus has been prepared with the hope that the boys and girls 
 of North Dakota of high school age may be led to a serious study 
 of this great literature. With a Bible containing maps, the dlll- 
 
 • Copies may be obtained from the North Dakota Sunday School Association 
 Fargo, North Dakota. 
 
 173 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 gent student will be adequately equipped, although other helps, 
 if available, may, of course, be used to advantage. The essential 
 thing is to study the Bible itself, to glean its history and the life 
 stories of its great characters, to note the simple beauty of its 
 style, and to grasp its ideas and ideals. 
 
 To every high school student who duly passes an examination 
 based on this syllabus, a half-credit will be given on his high 
 school course. 
 
 I. Studies in Old Testament Geography 
 
 1. Palestine 
 
 Palestine is a strip of country at the eastern end of the 
 Mediterranean Sea. It extends east from the sea to the Arabian 
 Desert (on an average about fifty miles), and north from the 
 southeastern corner of the Mediterranean to the river Leontes 
 and Mount Hermon (less than one hundred and fifty miles). If 
 one were to draw a line west from Grand Forks to Petersburg 
 and thence south to the State line, the southeast corner of North 
 Dakota so cut off would approximate the size of Palestine. 
 
 Physically, Palestine is divided into four regions or strips run- 
 ning north and south. 
 
 1. The first is a plain along the coast from five to twenty-five 
 miles in width and of great fertility. Here were the chief cities 
 of the Philistines and the famous Plain of Sharon. 
 
 2. The second is a hilly zone with elevations from three thou- 
 sand to four thousand feet high in the north but toward the 
 middle flattening out into the Plain of Esraelon, watered by the 
 river Kishon. South of this the surface again breaks into hills 
 and becomes more and more rugged until near Hebron it attains 
 an elevation of over three thousand feet. 
 
 3. To the east this hill country slopes rapidly to the deep gorge 
 of the Jordan Valley, the deepest depression on the face of the 
 earth. The Jordan rises on the slopes of Mount Hermon, some 
 distance north of the Sea of Galilee, and descends rapidly until 
 at the Sea of Galilee it is six hundred and eighty-two feet below 
 sea level. It continues to descend through a winding course of 
 nearly two hundred miles (only sixty-five in a straight line) until 
 at the Dead Sea it is twelve hundred and ninety-two feet 
 below sea level. The Jordan Valley varies in width from about 
 four miles in the north to about fourteen in the south. In 
 the north, it is fertile; in the south, alkaline and arid. The Dead 
 
 174 
 
CURRICULA TN RECENT EXPERIMENTS 
 
 Sea is forty-seven miles long and ten miles wide. South of this 
 lake is the gravelly desert Arabah, gradually rising to a height 
 of six hundred feet above sea level and falling away again toward 
 the Red Sea. 
 
 4. To the east of this great cleft of the Jordan and extending 
 to the desert is a pleasant hilly region (Bashan, Gilead, Moab, 
 and Edom) rising to a plateau about two thousand feet in height. 
 This section is well watered and admirably adapted to grazing. 
 
 The great variety in the country is conducive to a corresponding 
 diversity in its plants and animals. The authorities mention one 
 hundred and thirteen species of mammals, three hundred and 
 forty-eight of birds, and more than three thousand varieties of 
 flowering plants. 
 
 2. The Relation of Palestine to Other Lands 
 Palestine lay on one of the main routes of travel in the ancient 
 world. To the southwest was Egypt, with its mighty civilization; 
 to the northeast, Mesopotamia, with its powerful empires, across 
 Palestine, between the Nile and the Euphrates swept for many 
 centuries the caravans and armies of the world. There were four 
 main highways corresponding to the four divisions of the country 
 already mentioned. One road followed the coast, leading from 
 Egypt through the Philistine cities (Gaza, Ash dad, etc.) to Phoe- 
 nicia (Tyre and Sidon) and so on to the north. A second 
 traversed the central range of hills and the Plain of Esraelon, 
 passing through Samaria and Jerusalem and so south to Beer- 
 sheba where it turned west toward Egypt. On the north it led to 
 Damascus and thence eastward across the desert to Mesopotamia 
 (Assyria, Nineveh, Babylonia, Chaldea, Land of Shinar). A third 
 route followed the Jordan Valley on its eastern side, extending 
 down to Elath on the Red Sea and turning thence to Sinia and 
 beyond. On the north this road also led to Damascus. The 
 fourth highway likewise led from Elath, connecting with caravan 
 routes across the desert to the east and proceeding north through 
 Moab, Ammon and Gilead to the ancient emporium of Damascus. 
 Along these roads and their branches and connections surged the 
 tide of old-world traffic. By the southern routes the Israelites 
 entered the land; by the northern they were, centuries later, led 
 forth into captivity, and in due time returned to reoccupy their 
 ancient home. 
 Note. — Most Bibles nowadays contain maps. The student 
 shovUd carefully study the Old Testament map in connection 
 
 175 
 
BELIGIOUS EDUCATION AND DEMOCKACY 
 
 • with the foregoing outline and locate all the places men- 
 tioned. He should also locate the chief mountains, as Mount 
 Carmel (near the coast). Mount Tabor, Mount Gilboa, Mount 
 Ebal and Mount Gerizim (near Samaria and Shechem), 
 Mount Pisgah, and Mount Nebo (northeast of Dead Sea), and 
 Mount Sinai or Horeb (to the soiithwest). He should also 
 locate the important towns and cities, such as Dan or Laish 
 (in the extreme north), Jezreel, Dothan, Samaria, Shiloh, 
 and Bethel (in the central part), and Jericho, Gibeon, Jeru- 
 salem, Bethlehem, and Hebron (in the south). 
 
 II. The Old Testament Narrative 
 
 1. The Creation (Genesis 1). 
 
 2. The Garden of Eden (Genesis 2. 8 to 4. 16). 
 
 3. The Flood (Genesis 6. 1 to 9. 19). 
 
 4. Babel (Genesis 11. 1-9). 
 
 5. The Call of Abraham (Genesis 11. 27 to 12. 9). 
 
 6. Abraham and Lot (Genesis 13, also 15, also 18. 1 to 19. 28). 
 
 7. The Sacrifice of Isaac (Genesis 22). 
 
 8. The Marriage of Isaac (Genesis 24). 
 
 9. Jacob and Esau (Genesis 27 to 33). 
 
 10. Joseph and his Brethren (Genesis 37; also 39 to 47). 
 
 11. Early Life of Moses (Exodus 1 and 2). 
 
 12. The Call of Moses (Exodus 3 and 4). 
 
 13. The Deliverance of Israel (Exodus 5 to 15). 
 
 14. Israel in the Wilderness (Exodus 16 and 17). 
 
 15. Israel at Sinai (Exodus 19 and 20). 
 
 16. The Golden Calf (Exodus 32). 
 
 17. The Death of Moses (Deuteronomy 34). 
 
 18. The Entrance into Canaan (Joshua 1 to 6). 
 
 19. The Great Battle with the Amorites (Joshua 10. 1-15). 
 
 20. The Defeat and Death of Sisera (Judges 4 and 5). 
 
 21. The Deeds of Gideon (Judges 6 and 7). 
 
 22. Jephthah (Judges 11). 
 
 23. The Life and Death of Samson (Judges 14 to 16). 
 
 24. Ruth, the Faithful Moabitess (Ruth 1 to 4). 
 
 25. The Calling of Samuel (1 Samuel 3). 
 
 26. The First King of Israel (1 Samuel 8 to 11). 
 
 27. The Early Adventures of David (1 Samuel 16 to 18. 9). 
 
 28. David and Jonathan (1 Samuel 20). 
 
 29. David and Saul (1 Samuel 21 to 24). 
 
 176 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 30. The Deaths of Saul and Jonathan (1 Samuel 31 and 2 
 
 Samuel 1). 
 
 31. David Made King (2 Samuel 5. 1 to 6. 15; also 7 to 9). 
 
 32. The Rebellion of Absalom (2 Samuel 14. 25 to 18. 33). 
 
 33. Rizpah (2 Samuel 21. 1-14). 
 
 34. The Greatness of Solomon (1 Kings 2. 1-12; 3. 1 to 11. 13). 
 
 35. The Kingdom Divided (1 Kings 11. 41 to 12. 33; also 14. 21-31). 
 
 36. Elijah (1 Kings 16. 29 to 19. 21). 
 
 37. Naboth's Vineyard (1 Kings 21; also 22. 29-40; also 2 Kings 
 
 9. 30-37). 
 
 38. Elijah Translated (2 Kings 2. 1-12). 
 
 39. Elijah's Marvelous Achievements (2 Kings 4 to 7). 
 
 40. The Wicked Athaliah (2 Kings 11). 
 
 41. The Destruction of Sennacherib (2 Kings 18. 13 to 19. 37). 
 
 42. The Great Reform under Josiah (2 Kings 22. 1 to 23. 30). 
 
 43. The Call of Isaiah (Isaiah 6. 1-8). 
 
 44. The Fall of Jerusalem (2 Kings 25. 1-21). 
 
 45. Daniel and His Three Friends (Daniel 1 to 2; also 5 and 6). 
 
 46. The Return from the Exile in the Time of Cyrus (about B. C. 
 
 530— Ezra 1. 1 to 2. 2; 2. 64 to 6. 22). 
 
 47. Nehemiah Leads back another Group in Artaxerxes's time 
 
 (about B. C. 450— Nehemiah 1 to 6). 
 
 48. Esther, the Beautiful Queen (Esther 1 to 10). 
 
 49. The Test of Job (Job 1 and 2; also 42). 
 
 50. Jonah (Jonah 1 to 4). 
 
 III. A Brief Outline of Hebrew History Before Christ 
 
 The history of the Hebrews as a distinct people begins with 
 their escape from Egypt and their establishment in Palestine, a 
 dozen centuries or more before Christ. 
 
 The first great period includes the era of settlement and con- 
 quest and extends up to the beginning of the kingdom under 
 Saul (B. C. eleventh century). See Narratives 11-25. 
 
 The second great period beginning with the accession of Saul 
 Includes the great reigns of David and Solomon, and extends to 
 the division of the kingdom under Rehoboam and Jereboam (B. 
 C. tenth century). See Narratives 26-35. 
 
 The third great period includes the reigns of nineteen kings in 
 Israel (northern kingdom) until Its overthrow by Sargon, king 
 of Assyria (eighth century) and of twenty kings in Judah (south- 
 ern kingdom) extending to the fall of Jerusalem and captivity 
 
 177 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 of Judah under Nebuchadnezzar, king of Babylon, in tbe sixth 
 century. The great characters during this time are Elijah, 
 Elisha, Amos, Hosea, Hezekiah, Isaiah, Micah, Josiah, Jeremiah, 
 Ezekiel. See Narratives 36-44. 
 
 The fourth great period includes the captivity of Judah (sixth 
 century), the return and rebuilding of Jerusalem, and the sub- 
 sequent control of Palestine by the Persians, the Greeks, and the 
 Romans, including the brilliant century of independence under 
 the Maccabees from about the middle of the second century until 
 after the middle of the first century B. C. See Narratives 45-48. 
 
 The student would do well to consult a Bible dictionary or an 
 ancient history of the chronology and for the relations existing 
 between the Hebrews and the other great nations of antiquity. It 
 is not always possible to be sure of the exact date of a given 
 event, as the various authorities differ; but the student should 
 grasp the historical periods and be able to assign each great event 
 to its proper century. Any recognized system of chronology will 
 be accepted. Various excellent Hebrew histories are easily 
 obtainable. 
 
 IV. The Books of the OH Testament 
 
 The thirty-nine books are divided in five groups, as follows: 
 
 1. The Pentateuch: Genesis, Exodus, Leviticus, Numbers, Deu- 
 
 teronomy (5 books). 
 
 2. The Historical Books: Joshua, Judges, Ruth, First and 
 
 Second Samuel, First and Second Kings, First and Second 
 Chronicles, Ezra, Nehemiah, Esther (12 books). 
 
 3. The Poetical Books: Job, Psalms, Proverbs, Ecclesiastes, The 
 
 Song of Solomon (5 books). 
 
 4. The Major Prophets: Isaiah, Jeremiah, Lamentations, Eze- 
 
 kiel, Daniel (5 books). 
 
 5. The Minor Prophets: Hosea, Joel, Amos, Obadiah, Jonah, 
 
 Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, 
 Malachi (12 books). 
 
 V. Memory Passages from the Old Testament 
 
 Note. — Learn any five of the following passages. Each of the 
 passages selected should be carefully committed to memory 
 so as to become an abiding possession: 
 
 1. The Ten Commandments, Exodus, 20. 3-17. 
 
 2. From a speech of Moses, a specimen of Hebrew oratory, Deu- 
 
 teronomy 6. 4-15. 
 
 178 
 
CUKKICULA IN RECENT EXI'EKIMENTS 
 
 3. The First Psalm. 
 
 4. The Twenty-third Psalm. 
 
 5. The Forty-sixth Psahii. 
 
 6. The One Hundred and Third Psalra. 
 
 7. Job, 28. 12-28. 
 
 8. Proverbs, Chapter 3. 1-26. 
 
 9. Isaiah, 40. 18-31. 
 10. Isaiah, 55. 
 
 VI. Studies in the Life of Christ 
 
 A. Political Divisions in Chris fs Time 
 The general landscape features in New Testament times are, of 
 course, the same as those already outlined. (See I, above.) But 
 the political divisions were entirely different. These were as 
 follows: 
 
 (a) To the west of the Jordan: 
 
 1. Juda?a, corresponding, in the main, to the old kingdom of 
 Judah and including such places as Jerusalem, Jericho, Bethle- 
 hem, Bethany, Ephraim, Lydda, and Joppa. 
 
 2. Samaria, occupying the central part of the region around the 
 ancient city of Samaria, extending north to the river Kishon, and 
 numbering among its cities Sychar and Caesarea. Judaea and 
 Samaria were under the proconsul Pontius Pilate, 
 
 3. Galilee, lying to the west of the lake of the same name and 
 extending north to Phoenicia (Tyre and Sidon). Among its points 
 of interest were Nazareth, Capernaum, Cana, Chorazin. 
 
 (h) To the east of the Jordan: 
 
 1. Peraea, extending from the river Arnon north somewhat 
 beyond the river Jabbok. This region and Galilee were united 
 under the rule of Herod Antipas, son of Herod the Great. 
 
 2. Decapolis, east of Galilee and stretching off to the southeast, 
 a region of flourishing Greek cities. 
 
 3. The Tetrarchy of Philip, extending from opposite the Sea 
 of Galilee north to Mount Hermon (the probable scene of the 
 Transfiguration). Among its cities were Bethsaida and Caesarea 
 Philippi. Its ruler in Christ's time was Philip, another son of 
 Herod the Great. 
 
 Note, — All these divisions and points of interest should be 
 carefully located on the map, 
 
 B. The Life of Christ 
 The four evangelists differ somewhat in their accounts of the 
 
 179 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 life of Christ. For this there are two causes: (1) John pur- 
 posely omits mentioning various facts recorded by the earlier 
 writers, intending in his Gospel to give additional information 
 rather than to repeat familiar matter. (Because of their general 
 agreement the first three Gospels are called the "synoptic Gos- 
 pels"). (2) The synoptic Gospels do not always agree in the 
 order of events; Matthew seems to prefer to treat his matter 
 topically. For example, when recording parables he groups sev- 
 eral together, apparently disregarding the exact chronology. See 
 Matthew 13. 
 
 It is, therefore, somewhat difficult to determine the exact order 
 of the events in Christ's life. In the outline given below we shall 
 follow, in the main, the order found in Luke; here and there 
 facts not recorded by him are inserted: 
 
 OuTLiisrE 
 
 First Period: Childhood and Youth, up to and including the 
 Temptation. Luke 1 to 4. 13. Read also Matthew 2 to 4. Locate 
 places mentioned. 
 
 Second Period: The Beginnings of Christ's Active Ministry, or 
 The Year of Obscurity. Read John 2-14. 
 
 During this period, after his first miracle in Cana in Galilee, 
 Jesus appears to have worked mainly in Judaea. The event 
 marking the close of this period seems to have been the im- 
 prisonment of John the Baptist. See Matthew 4. '12, 13; also 
 Mark 1. 14; also Mark 6. 14-29. 
 
 Third Period: The Period of Growing Popularity. Read Luke 
 4. 14 to 9. 50. 
 
 During this period, which probably lasted considerably over 
 a year, Jesus worked mainly in the neighborhood of the Sea of 
 Galilee. Among the chief events to be remembered, in addition 
 to the various miracles and parables, are the following: (1) 
 The choosing of the twelve disciples, in connection with which 
 doubtless occurred the Sermon on the Mount (briefly recorded 
 by Luke in chapter 6. 20-49, and more fully in Matthew 5 to 7, 
 which should be read). (2) Two journeys north for rest and 
 privacy. The first — into Phoenicia — is not mentioned by Luke, 
 but is described in Matthew 15. 21-31; the second is described 
 in Matthew 16. 13-21. Here in Peter's confession was made a 
 definite announcement of Jesus's Messiahship, after which he 
 talked to his disciples of his approaching death. (3) The 
 transfiguration, probably on Mount Hermon. 
 
 180 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 Fourth Period: The Final Year of Ministry, or Period of Con- 
 stantly Growing Opposition. Read Luke 9. 51 to 19. 10. 
 
 During this period, lasting doubtless for something less than 
 a year, Jesus withdrew from Galilee, but not being welcomed 
 in Samaria journeyed south by a route east of the Jordan (see 
 Mark 10. 1), reaching Jericho shortly before the time of the 
 passover. In this period should also be placed the visit to 
 Bethany and the raising of Lazarus as recorded in John 11. 
 1-40, and the subsequent sojourn in Ephraim (John 11. 47-54). 
 
 Fifth Period: The Passion Week and the Forty Days. Read 
 Luke 19. 11 to 24. 53; also Acts 1. 1-14. 
 
 After this triumphal entry into Jerusalem on Sunday, Jesus 
 evidently made his headquarters at Bethany, going each day to 
 Jerusalem to teach in the temple (Luke 21. 37). The bitterness 
 of the hierarchy daily increased. On Thursday evening he 
 celebrated the passover and instituted the Lord's Supper, after 
 which occurred his last extended conversation with his dis- 
 ciples. Read John 14 to 17. Then came the scene in Gethsem- 
 ane, the arrest, and the trials. The crucifixion followed on 
 Friday and the resurrection on Sunday, after which occurred 
 the various manifestations and the ascension. 
 
 VII. Studies in History of the Early Church 
 
 Note that the influence of Christianity soon extended beyond 
 Palestine. Study in connection with the following outline a map 
 of the eastern Mediterranean, showing the various voyages of 
 Paul. In the matter of dates there is not absolute agreement 
 among the historians, and so none are given here. The student 
 should, however, adopt some reasonable chronology and follow 
 It consistently. 
 
 1. The Progress of the Church at Jerusalem. 
 Read Acts 1 to 7. 
 
 Get clearly in mind the chief events: The manifestation of 
 power on the day of Pentecost; Peter's great sermon and its 
 effect; the enthusiasm and devotion of the church; the incident 
 of Ananias and Sapphira; the beginnings of persecutions; the 
 appointment of the seven deacons and the death of the first 
 martyr, Stephen. 
 
 2. The First Missionary Work of the Church. Read Acts 8 
 to 12. 
 
 Note that this work was due largely to scattering of the early 
 Christians by persecution. 
 
 181 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 Note the work of Philip, the first foreign missionary; the con- 
 version of Saul and his work in Arabia and Damascus (read 
 Galatians 1. 17, 18) ; also the work of Peter, and his vision at 
 Joppa; the admission to fellowship of Cornelius, the Roman, and 
 the widening vision of the church; the spread of the gospel to 
 Antioch, the chief city of Asia, and the rapid increase of the 
 church in spite of persecution. Locate all places mentioned. 
 
 3. The Great Missionary Work of Paul. (1) Paul's First Mis- 
 sionary Journey. Read Acts 13 and 14. 
 
 Follow the route of Paul and Barnabas from Antioch across 
 Cyprus and so on to the mainland through Antioch in Pisidia, 
 Iconium, Lystra, and Derbe, and back again by the same route 
 to Attalia, whence they sailed to Antioch. Note carefully their 
 experience in each city and the evidences of their success. 
 
 (2) The Great Council at Jerusalem. Read Acts 15. 1-35. 
 This is very important, as at this time the mother church gave 
 
 official sanction to the work among the Gentiles, an essential step 
 toward making Christianity a world religion. 
 
 (3) The Second Missionary Journey. Read Acts 15. 36 to 18. 22. 
 Again follow the route of Paul and Silas as they proceeded 
 
 overland from Antioch by the great Roman road through Tarsus, 
 Paul's early home, and so on across the mountains to the Galatian 
 cities visited on the first journey. Note that instead of going 
 north into Bithynia, as apparently they had planned, they fol- 
 lowed the caravan road to Troas, where Paul had the great vision 
 which took him into Europe. Follow his route through Mace- 
 donia. Note that his general method of work in each city was 
 to approach the Jews first and then to turn to the natives. Note 
 his varied experiences, especially at Athens and at Corinth, where 
 he remained a year and a half. Recall the friends he made during 
 this trip and follow his return to Antioch via Ephesus and 
 Caesarea. 
 
 (4) The Third Missionary Journey. Read Acts 18. 23 to 21. 16. 
 Note that as the second journey Paul starts out by visiting 
 
 Tarsus, Derbe, Iconium, etc., and then follows the great caravan 
 road direct to Ephesus, the chief commercial city on the .(Egean, 
 where the gospel had already been preached, somewhat imper- 
 fectly, by Apollos. Follow his route, which doubtless took hira 
 to the scenes of his former work at Philippi and Thessalonica 
 and thence south to Corinth, where he stayed three months. 
 Observe that on his return he again visited his dear friends at 
 Philippi (note his affection for this church as expressed in 
 
 182 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 Philippians 1. 1-5; and 4. 1), and spont a week at Troas, thence 
 skirting the coast to Miletus, where he bade good-by to his 
 Ephesian friends. Follow his entire route on the map to his 
 landing places at Tyre and Caesarea, whence he went to Jerusalem. 
 
 (5) Paul's Arrest in Jerusalem and Appeal to Caesar. Read 
 Acts 21. 17 to 28. 
 
 Note the circumstances of Paul's arrest, his address on the 
 temple stairs, his address before the council, the plot against his 
 life, his night ride to Ccesarea, his trial before Felix, his two 
 years in prison, his trial before Festus, and appeal to Ctesar and 
 his great address before Agrippa. Follow on the map the route 
 of the ship as it sailed along the southern coast of Asia Minor 
 as far as Fair Havens in Crete; then the general course of the 
 tempest-tossed vessel to Melita; and finally the course of the 
 Castor and Pollux to Puteoli and the overland journey by the 
 famous Appian Way to Rome. Note Paul's manner of life in 
 Rome as for two years he waited for his trial. 
 
 The details of Paul's subsequent career are uncertain. It would 
 seem that he was released on the first charge, and later engaged 
 once more in missionary work only to be again arrested. The 
 most definite information is found in 2 Timothy 4. 7-22, a passage 
 evidently written shortly before his death, which is usually dated 
 about A. D. 68. Jerusalem was destroyed by Titus in A. D. 70. 
 
 VIII. The Books of the New Testament 
 
 The twenty-seven books are divided into five divisions, as 
 follows: 
 
 1. Biographical (or Gospels): Matthew, Mark, Luke, John (4 
 
 books). 
 
 2. Historical: The Acts (1 book). 
 
 3. Epistles to special churches or persons: Romans, First and 
 
 Second Corinthians, Galatians, Ephesians, Philippians, Colos- 
 sians. First and Second Thessalonians, First and Second 
 Timothy, Titus, Philemon, Hebrews (14 books). 
 
 4. General Epistles: James, First and Second Peter, First, Second, 
 
 and Third John, Jude (7 books). 
 
 5. Prophetic, or Apocalyptic: Revelation (1 book). 
 
 IX. Memory Passages from the New Testament 
 
 Note. — Learn any five of the following passages, as in the case 
 of the Old Testament passages, being careful to commit them 
 accurately: 
 
 183 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 1. The First Christmas, Luke 2. 8-19. 
 
 2. The Beatitudes, Matthew, 5. 3-11. 
 
 3. The Lord's Prayer, Matthew 7. 9-13. 
 
 4. From Jesus's Last Talk, John 15. 1-14. 
 
 5. Paul's Address on Mars Hill, Acts 17. 2-31. 
 
 6. Rules for Life, Romans 12. 9-21. 
 
 7. Paul's Account of Love, 1 Corinthians 13. 
 
 8. Faith, Hebrew 11. 1-6, and 32-40. 
 
 9. Works, James 2. 14-26. 
 
 10. The New Jerusalem, Revelation 22. 1-14. 
 
 184 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 2. THE COLORADO PLAN 
 
 SYLLABUS OF BIBLE STUDY' FOR THE HIGH SCHOOLS 
 OF THE STATE OF COLORADO 
 
 A four-year course of study is in process of preparation to meet 
 the needs of churches in which Bible instruction is given for the 
 purpose of credit in the public higli schools. The Joint Commit- 
 tee of the State Teachers' Association and the State Sunday 
 School Association has recommended for the first year a course 
 entitled "Heroes and Leaders of Israel." The course and its 
 syllabus of lessons has been approved by the State Council of 
 Religious Education of the State Sunday School Association, an 
 organization composed entirely of public school and college men. 
 The first year's course will be followed rapidly by courses for 
 other years of the high school, together with optional courses to 
 meet as occasion demands the varied needs of different faiths. 
 
 First Year — Heroes and Leaders of Israel 
 
 Aim of This Course 
 The aim of this course is to suggest, develop, and establish in 
 young people high moral and religious ideals. Students of child 
 life are agreed that biographical material is especially well suited 
 to accomplish this aim in the early high school period. The 
 course should deepen the sense of duty and responsibility for 
 right individual conduct and develop habits and attitudes of 
 practical service. 
 
 Suggestions as to Method of Teaching 
 While the central aim of the course is to present vividly ideals 
 of life through the study of concrete examples of right living, 
 with all that they can furnish of inspiration and to illustrate in 
 the concrete the consequences of evil as it works out in the lives 
 of actual men and women, nevertheless the current of history 
 and the background of geographical fact are not to be ignored. 
 The details of history and geography are necessary to an under- 
 standing of conditions that affect the lives of individuals and to 
 give the tang of reality to the biographical facts. These are not 
 
 ' Copies may be obtained from the Colorado State Sunday School Association, 
 312 17th Street, Denver, Colorado. 
 
 185 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 the main things to be emphasized in the course, but the good 
 teacher will try to carry on historical and geographical lines of 
 work continuously in intimate correlation with the more funda- 
 mental studies of human nature. 
 
 The aim of this course will not be most fully realized by 
 homiletical treatment of the subject matter nor by the study of 
 critical questions; but, rather, by the vivid presentation of the 
 lives of the men and women discussed, the reconstruction of the 
 situations which confronted them in as concrete terms as possible, 
 and the bringing home to the pupil the truth or particular lesson 
 to be learned through the inevitable connection which he sees and 
 feels for himself between conditions and consequences in the life 
 and conduct of individuals. Make the students of these lessons 
 feel that they are dealing with real men and real women strug- 
 gling with real problems and that the ideals and attitudes that 
 dominated their lives had something very definite to do with 
 their successes and their failures. Do not be afraid to use extra- 
 biblical material for purposes of comparison and emphasis of the 
 reality of the principles of conduct involved. 
 
 Lesson Materials 
 
 The topics selected for the course are adapted from the First 
 Year Intermediate Course of the International Graded Sunday 
 School Lessons. Consequently the publications of the various 
 denominational publishing houses, in so far as they have prepared 
 lesson helps for the graded lesson series, will be available for 
 this course. It is not the intention of the committee to recom- 
 mend these lesson helps, but to leave the field wide open for the 
 selection of any kind of lesson materials that will best realize 
 the aim of the course and cover the ground indicated in the out- 
 line. The following books will be found useful in dealing with 
 the biographical material: 
 
 Chamberlain, Georgia — Hebrew Prophets; or Patriots and 
 Leaders of Israel. 
 
 Gates — Heroes of the Faith. 
 
 Kent — Heroes and Crises of Early Hebrew History. 
 
 Robinson, George L. — Leaders of Israel. 
 
 Soares, T. G. — Heroes of Israel. 
 
 Rutland, J. R. — Old Testament Stories. 
 
 Wells, Amos R. — The Bible in Miniature: Character Sketches 
 of One Hundred and Fifty Heroes and Heroines of Holy Writ. 
 
 Willman, Leon K. — Men of the Old Testament. 
 
 186 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 Supplementary Reference Material 
 Smith, George Adam — Historical Geography of the Holy Land. 
 Calkins — Historical Geography of Palestine. 
 Stewart — Land of Israel. 
 Leary — The Real Palestine of To-day. 
 Vincent and Hurlbut — Bible Geography and Atlas. 
 Kent and Madsen, or Eiler — Map of the Ancient World, 
 Schaff-Herzog Encyclopedia. 
 Hastings — Bible Dictionary. 
 
 First Year's Course in Detail 
 
 1. The Land Where Hebrew History Began. 
 
 Biblical Material: Genesis 2. 10-15; 10. 10-11; 11. 1-9, 31, 32. 
 (A preliminary geographical and historical study of the 
 Tigris and Euphrates regions.) 
 
 2. Abraham the Pioneer. 
 
 Biblical Material: Genesis 11. 31, 32; 12. 1-10; 13. 1-4, 18. 
 
 3. Abraham the Man With a New Vision of God. 
 
 Biblical Material: Genesis 13. 14-17; 15. 1-6; Hebrews 11. 8-19. 
 (To show how Abraham was faithful to his vision.) 
 4- Jacob a Winner With God. 
 
 Biblical Material: Genesis 25. 19-34; 28. 10-22; 32. 24-32; 
 35. 9-20. (Note: In connection with a study of Joseph 
 attention should constantly be paid to the land of the Nile. 
 Biblical Material for this historical and geographical back- 
 ground: Genesis 41. 54-57; 42. 1-3; 45. 10-13; 47. 29-31; Ex- 
 odus 1. 1-14; Isaiah, chapter 19.) 
 
 5. Joseph the Boy Who Was True to His Trust. 
 
 BibUcal Material: Genesis 37. 2-4, 12-27; 39. 1-6, 20-23; 41. 
 33-45. 
 
 6. Joseph the Man Who Overcayne Evil With Good. 
 Biblical Material: Genesis 42. 1-6, 13-17; 44. 18-34; 45. 1-15. 
 
 7. Moses the Prince Who Chose Exile. 
 
 Biblical Material: Exodus 2. 11-22; Acts 7. 17-29; Hebrews 
 11. 24-27. 
 
 8. Moses Emancipator and Lawgiver. 
 
 Biblical Material: Exodus 2. 23-25; 3. 1-22; Acts 7. 30-36; 
 Exodus 12. 21-23, 29-36; Psalm 105. 23-45. 
 .9. Joshua Scout and Conqueror. 
 
 Biblical Material: Exodus 17. 8-16; Numbers 13. 1-3, 17-33; 
 14. 5-10; Joshua 1. 1-9; 3. 5-17; 6. 1-20; 24. 1, 2, 14, 15, 29-31; 
 Acts 7. 45; Hebrews 11. 30. 
 187 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 10. Gideon the Man Whom Responsibility Made Great. 
 
 Biblical Material: Judges 6. 1-8, 22. 
 
 11. Ruth the True Hearted. 
 
 Biblical Material: The Book of Ruth. 
 
 12. Samuel Trained for Service. 
 
 Biblical Material: 1 Samuel, chapters 1 to 12. 
 
 13. Saul the Leader Who Lost His Chance. 
 
 Biblical Material: 1 Samuel, chapter 11; 14. 47 to 15, 35; 
 chapter 31. 
 
 14. David the Kingly Youth. 
 
 Biblical Material: 1 Samuel, chapters 16 to 20. 
 
 15. David the Youthful King. 
 
 Biblical Material: 1 Samuel, chapter 21; 2 Samuel, chapters 
 1 to 4. 
 
 16. David Israel's Greatest King. 
 
 Biblical Material: 2 Samuel, chapter 5; Kings 2. 11. 
 
 17. Solomon Famed for Wisdom, Wealth and Peace. 
 Biblical Material: 1 Kings, chapters 2, 3, 4, 5, 6, 9. 
 
 18. Rehoboam a Youth Who Despised Good Counsel. 
 Biblical Material: 1 Kings, chapter 12, 
 
 19. First Semester Review. 
 
 20. Jeroboam a Champion Who Forsook the Lord. 
 Biblical Material: 1 Kings 11. 26-40; 12. 1-33; 13. 33, 34. 
 
 21. Elijali the Champion of Jehovah. 
 
 Biblical Material: 1 Kings, chapters 17 and 18. 
 
 22. Elijah Learning a Better Way. 
 
 Biblical Material: 1 Kings, chapters 19 and 21. 17-29. 
 
 23. Elisha the Plowman Prophet. 
 
 Biblical Material: 2 Kings 2. 1-13; 4. 8-37; 5. 1-15; 13. 14-20, 
 
 24. Jehu the Vengeful King. 
 
 Biblical Material: 2 Kings, chapters 9 and 10. 
 
 25. Jonadab a Man Who Dared to Stand Alone. 
 
 Biblical Material: 1 Chronicles 2. 55; 2 Kings 10. 15-28; 
 Jeremiah 35. 
 
 26. Amos the Herdsman Preacher. 
 
 Biblical Material* Amos 1. 1; 7. 10-17; 6. 1-11. 
 
 27. Hezekiah and Josiah Religious Reformers. 
 
 Biblical Material: 2 Kings, chapters 18 and 20, 22 and 25 and 
 35; Isaiah, chapters 36 and 39. 
 
 28. Isaiah Prophet and Statesman. 
 
 Biblical Material: Isaiah 1. 1-20; chapter 6; 7. 1-9; 8. 21; 
 9. 7; 39, 
 
 188 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 29. Jeremiah the Man ^Vlw buffered to Save His City. 
 
 Biblical Material: Jeremiah 1. 1-19; 39. 1-18; 40. 1-6; 42. 1-22; 
 43. 1-7; 45. 1-5; 47. 
 SO. Daniel and Ezekicl, Heroic Hebrcio Captives. 
 
 Biblical Material: Daniel, chapter.s 1 and 4; Ezeklel, chapters 
 1 and 2; 3. 4-27; 6. 8-10; 14. 1-5, 21-23; chapter 27. 
 
 31. Cyrus the Liberator of the Jeics. 
 
 Biblical Material: Isaiah 44. 28; 45. 1-4; 13; Ezra 1. 1-8; 3. 1-7. 
 
 32. Haggai the Inspirer of Discouraged Builders. 
 
 Biblical Material: Ezra 3. 6-13; 4. 1-5, 11-24; 5. 1; Haggai 1. 
 1-8; 2. 1-4; Zechariah 4. 1-10; Ezra 5. 2-5. 
 
 33. Nehemiah and Ezra the Founders of Judaism. 
 Biblical Material: Nehemiah, chapters 1, 2, 4, 6, 9, 13. 
 
 3^. Judas the Jewish Conqueror. 
 
 Material: The First Book of Maccabees. 
 35. John the Last Prophet of the Old Dispensation. 
 
 Biblical Material: Matthew 3; Mark 1. 1-12; Luke 3. 1-22; 
 John 1. 6-8; Matthew 11. 2-14. 
 S6*. Second Semester Revieto and Final Examinations. 
 
 The Founder and Disciples of the Christian Religion 
 
 Second Year's Course ix Detail 
 First Semester — The Friends and Followers of Jesus, 
 Second Semester — The Life and Labors of Jesus. 
 
 FIRST SEMESTER OUTLIXE 
 
 1. The Roman Empire and Christianity. 
 
 A geographical and historical lesson to furnish a background 
 
 for the semester's study. 
 Biblical Material: Acts 2. 5-12. 
 Reference Material: The Roman Empire in the Time of 
 
 Christ. 
 
 2. Mary the Mother of Jestis. 
 
 (a) Chosen to be the Mother of Christ. Luke 1. 26-38. 
 
 (b) Praising God for this High Honor. Luke 1. 46-55. 
 
 (c) Fleeing to Save Her Child's Life. Matthew 2. 1-18. 
 
 (d) Training the Boy Jesus. Matthew 2. 19-23; Luke 2. 39-52. 
 
 (e) Calling Upon Her Son to Help a Friend. John 2. 1-11. 
 (/) At the Foot of the Cross. John 19. 25-27. 
 
 (g) A Believer in Jesus. Acts 1. 14, 
 
 3. Peter the Disciple and Apostle. 
 
 (a) Education. John 1. 40-42; Luke 5. 1-11; Mark 1. 29-39; 
 
 189 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 3. 13-19; Mark 5. 22-24, 35-43; 6. 7-13; 8. 27-34; 9. 2-9; 
 John 13. 6-10. 
 (6) Temptation and Testing. Mark 14. 26-42, 54, 66-72. 
 
 (c) Restoration and Commission. Mark 16. 7; Luke 24. 34; 
 
 1 Corinthians 15. 5; John 21. 7-22. 
 
 (d) Leader. Acts 1. 12-22; chapters 2-5. 
 
 (c) Fellow Worker. Acts 8. 14-24; 9. 32-43; chapter 10; 11. 
 1-18; 12. 1-19; Acts 15. 6-11; Galatians 2. 11-16; 1 Corin- 
 thians 1. 12; 3. 22; 9. 5; 1 Peter. 
 
 (/) Pastor and Martyr — Early Traditions. 
 
 4. James One of the Favored Three. 
 
 (o) Called by the Master. Matthew 4. 21; Mark 1. 19; Luke 
 5. 10. 
 
 (b) Ordained One of the Twelve. Matthew 10. 2; Mark 3. 14; 
 
 Luke 6. 13. 
 
 (c) Present at the Transfiguration. Matthew 17. 1; Mark 
 
 9. 2; Luke 9. 28. 
 
 (d) Present at the Passion. Matthew 26. 36; Mark 14. 33. 
 (c) Slain by Herod. Acts 12. 2. 
 
 5. John the Beloved Disciple. 
 
 (c) A Beginner in Service. John 1. 35-39; Mark 1. 19-20. 
 
 (b) Chosen and Surnamed. Mark 3. 17. 
 
 (c) Jesus's Love for John. John 13. 23-26. 
 
 (d) The Loving Trust. John 19. 25-27. 
 
 (e) John at the Tomb. John 20. 2-10. 
 (/) By the Sea. John 21. 
 
 (9) Why John Wrote. John 19. 35; 21. 24; 1 John 1. 1-4; 
 
 Revelation, chapter 1. 
 (h) John's Work in Asia. Revelation, chapters 2 and 3. 
 
 6. Andrew the Soul Winner. 
 
 (c) Wins Peter. John 1. 40-42. 
 (6) Wins a Boy. John 6. 8, 9. 
 (c) Wins Greeks. John 12. 20-22. 
 
 7. Nicodemus a Seeker After Truth. 
 
 (a) A Timid but Earnest Seeker, John 3. 1-15. 
 
 (b) Coming into the Light. John 7. 45-52. 
 
 (c) A Firm Believer, Not Ashamed of His Faith. John 19. 
 
 38-42. 
 
 8. Thomas the Doubter, Who Became a Firm Believer. 
 (o) Called to be an Apostle. Luke 6. 12-16. 
 
 (b) Refuses to Forsake Jesus in an Hour of Danger. John 
 11. 7-16. 
 
 190 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 (c) Seeking Light. John 14. 1-7. 
 id) Overwhelmed by Doubt. John 20. 24, 25. 
 (e) The PMrst to Acknowledge the Deity of Jesus. John 
 20. 26-28. 
 9. Mary and Martha, a Contrast in Service. 
 (a) The Two Sisters. Luke 10. 38-42. 
 (6) The Raising of Lazarus. John 11. 
 (c) The Feast and the Anointing. John 12. 1-11. 
 
 10. Mary Magdalene a Loyal Helper of Jesus. 
 
 (a) Ministering to Jesus. Luke 8. 1-3. 
 
 (b) Standing by the Cross. John 19. 25. 
 
 (c) A Witness of the Death and the Interment. Mark 15. 
 
 40-47; Luke 23. 55, 56. 
 
 (d) The First to See the Risen Lord. John 20. 1-18; Mark 
 
 16. 9. 
 
 11. Stephen, Preacher and Martyr. 
 
 (a) Chosen Deacon. Acts 6. 1-6. 
 
 (b) Interpreter of Christ. Acts 6. 8-10; 7. 44-53. 
 
 (c) The First Christian Martyr. Acts 7. 54 to 8. 1. 
 
 12. Philip the Evangelist. 
 
 (a) A Colleague of Stephen. Acts 6. 1-6. 
 
 (b) A Pioneer Evangelist. Acts, chapter 8. 
 
 (c) The Host of Paul and Luke. Acts 21. 7, 8. 
 
 13. Barnabas the Large-hearted. 
 
 (o) Consecrating His Money. Acts 4. 36, 37. 
 
 (b) Befriending Paul. Acts 9. 26, 27. 
 
 (c) Taking Charge of the Work in Antioch. Acts 11. 19-23. 
 
 (d) Companion of Paul. Acts 11. 25-27; 12. 25; chapters 
 
 13 to 15. 
 
 (e) The Secret of His Goodness. Acts 11. 24. 
 i^. Saul the Pharisee and Persecutor. 
 
 (a) Student; (b) Pharisee; (c) The Enemy of the Chris- 
 tians. Acts 22. 3, 28; 23. 6; 26. 4; Galatians 1. 14; 
 Philippians, 3. 3-6; Acts 7. 54 to 8. 3; 26. 9-11. 
 
 15. Paul the Disciple and Preacher. 
 
 (a) A Convert and His Zeal. Acts 9. 1-30; 26. 12-23. 
 
 (b) A Missionary Evangelist. Acts 11. 27-30; 12. 25; chap- 
 
 ters 13 to 26. 
 
 (c) A Life Victorious. Romans 8; 1 Corinthians 9; 2 Corin- 
 
 thians 11. 16 to 12. 10; 2 Timothy 4. 
 
 16. Luke the Early Historian. 
 
 (a) Paul's Call to Macedonia. Acts 16. 9-18. 
 
 191 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 (6) Paul's Travels and Counsels. Acts 20. 5 to 21. 19. 
 
 (c) Paul on His Way to Rome. Acts, chapters 27, 28. 
 
 (d) Luke the Beloved Physician. Colossians 4. 14. 
 
 (e) The Companion of Paul. 2 Timothy 4. 11. 
 (/) A Fellow-Laborer. Philemon 24. 
 
 (g) A Faithful Narrator. Luke 1. 1-4; Acts 1. 1, 2. 
 
 17. Timothy, Paul's Son in the Faith. 
 
 (a) A Chosen Companion of Paul. Acts 16. 1-5. 
 
 (b) "Faithful in the Lord." 1 Corinthians 4. 17. 
 
 (c) His Work Commended. 1 Corinthians 16. 10, 11. 
 
 (d) A Messenger with Good Tidings. 1 Thessalonians 1. 1; 
 
 3. 2-8. 
 
 (e) Paul's Letters to Timothy. 
 
 18. Semester Review. 
 
 SECOND SEMESTER OUTLINE 
 
 The Life and Labors of Jesus 
 
 Part I. 
 The Thirty Years of Private Life 
 
 1. The Sources of Our Knowledge of Life of Jesus: The 
 
 Origin and Purpose of the Four Gospels. 
 
 (a) Prologue of John's Gospel. John 1. 1-18. 
 
 (b) Preface of Luke's Gospel. Luke 1. 1-4. 
 
 (c) The Gospels — Meaning of the Name. Matthew 4. 23: 
 
 Luke 4. 18. 
 
 When, why, and by whom written? 
 
 Authorship, purpose, and differences of the four Gos- 
 pels. 
 id) Other Sources for the Life of Christ. 1. Jewish History. 
 
 2. The Christian Church. 3. The Land of Palestine. 
 
 2. From the Birth of Jesus to the Coming of John the Baptist. 
 
 (a) The Annunciations. Luke 1. 5-56. 
 
 (b) Birth of John the Baptist, and of Jesus. Matthew 1. 
 
 18-25; Luke 1. 57-80; 2. 1-20. 
 
 (c) The Infancy of Jesus. Matthew 2. 1-23; Luke 2. 21-39. 
 id) His Life in Nazareth. Luke 2. 39-52. 
 
 Part II 
 The Opening Events of Christ's Ministry 
 
 3. From the Coming of John the Baptist to the Puhlic Appear- 
 
 ance of Jesus in Jerusalem. 
 192 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 (a) The Ministry of John the Baptist. Matthew 3. 1-12; 
 
 Mark 1. 1-8; Luke 3. 1-20. 
 
 (b) The Baptism of Jesus. Matthew 3. 13-17; Mark 1. 9-11; 
 
 Luke 3. 21-23. 
 
 (c) The Temptation. Matthew 4. 1-11; Mark 1. 12, 13; Luke 
 
 4. 1-13. 
 
 (d) The Beginnings of Faith in Jesus. John 1. 19-51; John 
 
 2. 1-12. 
 
 Part III 
 
 The Early Judrean Ministry 
 
 I^. From the Public Appearance in Jerusalem to His Return to 
 Oalilce. 
 
 (a) Cleansing the Temple. John 2. 13-22. 
 
 (b) Discourse with Nicodemus. John 2. 23 to 3. 21. 
 
 (c) Baptizing and Teaching in Judaea and Samaria. John 
 
 3. 22-36; 4. 1-42. 
 
 Part IV 
 First Period of the Galilaean Ministry 
 
 5. From the Return to Galilee to the Choosing of the Twelve. 
 
 (a) The Beginning of the Ministry in Galilee. Matthew 4. 12, 
 
 17; Mark 1. 14, 15; Luke 4. 14, 15; John 4. 43-45. 
 
 (b) The Nobleman's Son. John 4. 46-54. 
 
 (c) First Rejection at Nazareth. Luke 4. 16-30. 
 
 (d) The Call of the Four. Matthew 4. 18-22; Mark 1. 16-20; 
 
 Luke 5. 1-11. 
 
 (e) First Preaching Tour in Galilee. Mark 1. 35-45; Luke 
 
 4. 42-44. 
 
 6. Growing Hostility of the Scribes and Pharisees. 
 
 (o) The Paralytic Borne of Four. Matthew 9. 1-8; Mark 2. 
 1-12; Luke 5. 17-26. 
 
 (b) The Call of Matthew. Matthew 9. 9-13; Mark 2. 13-17; 
 
 Luke 5. 27-32. 
 
 (c) The Question about Fasting. Matthew 9. 14-17; Mark 
 
 2. 18-22; Luke 5. 33-39. 
 
 (d) The Infirm Man at the Pool of Bethesda. John, chapter 5. 
 
 (e) The Disciples Plucking Grain. Matthew 12. 1-8; Mark 
 
 2. 23-28; Luke 6. 1-5. 
 (/) The Man with the Withered Hand. Matthew 12. 9-14; 
 Mark 3. 1-6; Luke 6. 6-11. 
 193 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 Part V. 
 
 Second Period of the Galilaean Ministry 
 
 From the Choosing of the Twelve to the Withdrawal into 
 
 Northern Galilee 
 
 7. The Choosing of the Tioelve, and the Sermon on the Mount. 
 (a) The Widespread Fame of Christ. Matthew 4. 23-25; 
 
 12. 15-21; Mark 3. 7-12. 
 (6) The Choosing of the Twelve. Matthew 10. 2-4; Mark 
 
 3. 13-19; Luke 6. 12-19. 
 (c) The Sermon on the Mount. Matthew, chapters 5, 6, 7, 
 
 and 8. 1; Luke 6. 20-49. 
 
 8. Further Conflict with the Scribes, and Lessons Concerning 
 
 the Kingdom. 
 (a) Warnings to the Scribes and Pharisees. Matthew 12. 
 
 22-45; Mark 3. 20-30; Luke 6. 43-45. 
 (6) The True Kindred of Christ. Matthew 12. 46-50; Mark 
 
 3. 31-35; Luke 8. 19-21. 
 
 (c) The Parables by the Sea. Matthew 13. 1-53; Mark 4. 1-34; 
 Luke 8. 4-18. 
 
 9. Miracles and Ministry in Qulilee. 
 
 (a) The Stilling of the Tempest. Matthew 8. 23-27; Mark 
 
 4. 35-41; Luke 8. 22-25. 
 
 (&) The Gadarene Demoniacs. Matthew 8. 28-34; Mark 5. 
 
 1-20; Luke 8. 26-39. 
 (c) The Raising of Jairus's Daughter. Matthew 9. 18-26; 
 
 Mark 5. 21-43; Luke 8. 40-56. 
 id) Second Rejection at Nazareth. Matthew 13. 54-58; Mark 
 
 6. 1-6; Luke 4. 16-30. 
 (e) The Mission of the Twelve. Matthew 9. 36 to 11. 1; Mark 
 
 6. 7-13; Luke 9. 1-6. 
 (/) Death of John the Baptist. Matthew 14. 1-12; Mark 6. 
 
 14-29; Luke 9. 7-9. 
 
 Part VI 
 
 Third Period of the Galilaean Ministry 
 
 From the Withdrawal into Northern Galilee to the Final 
 
 Departure for Jerusalem 
 
 10. A Northern Journey, and a Brief Stay by the Sea of Oalilee. 
 (a) Journey toward Tyre and Sidon. Matthew 15. 21-28; 
 Mark 7. 24-30. 
 
 194 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 (b) Return through Decapolls; Miracles of Healing. Mat- 
 
 thew 15. 29-31; Mark 7. 31-37. 
 
 (c) The Feeding of the Four Thousand. Matthew 15. 32-38; 
 
 Mark 8. 1-9. 
 
 (d) The Pharisees and Sadducees Demand a Sign. Matthew 
 
 15. 39 to 16. 12; Mark 8. 10-21. 
 
 (e) The Blind Man near Bethsaida. Mark 8. 22-26. 
 
 11. Journey to Ctrsarea PJiiUppi; Peter's Confession, and the 
 
 Transfiguration. 
 (o) Peter's Confession. Matthew 16. 13-20; Mark 8. 27-30; 
 Luke 9. 18-21. 
 
 (b) Christ Foretells His Death and Resurrection. Matthew 
 
 16. 21-28; Mark 8. 31 to 9. 1; Luke 9. 22-27. 
 
 (c) The Transfiguration. Matthew 17. 1-13; Mark 9. 2-13; 
 
 Luke 9. 28-36. 
 
 (d) The Demoniac Boy. Matthew 17. 14-20; Mark 9. 14-29; 
 
 Luke 9. 37-43. 
 
 (e) Christ Again Foretells His Death. Matthew 17. 22, 23; 
 
 Mark 9. 30-32; Luke 9. 43-45. 
 
 Part VII 
 
 The Peraean Ministry 
 
 From the Final Departure from Galilee to the Final Arrival 
 
 at Jerusalem 
 
 12. Jesus at Work for Mankind. 
 
 (a) The Final Departure from Galilee. Matthew 19. 1, 2; 
 
 Mark 10. 1; Luke 9. 51-62. 
 
 (b) The Mission of the Seventy. Luke 10. 1-24. 
 
 (c) The Good Samaritan. Luke 10. 25-37. 
 
 UD The Visit to Martha and Mary. Luke 10. 38-42, 
 (e) The Good Shepherd. John 10. 1-21. 
 IS. An Earnest Teacher and Preacher. 
 
 (a) Discourse on Prayer. Luke 11. 1-13. 
 
 (b) Concerning Trust In God, and Coming Judgment. Luke, 
 
 chapter 12. 
 
 (c) Teaching by Ministry and Parable. Luke, chapters 15, 16. 
 id) Concerning Forgiveness and Faith. Luke 17. 1-10. 
 
 (e) Further Teachings in Persea. Luke 17. 11 to 18. 14. 
 11^. Closing Events in the Period of Peraan Ministry 
 
 (a) The Raising of Lazarus, and its Effect on the Jews. John, 
 chapter 11. 
 
 195 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 (6) The Parable of the Pharisee and the Publican. Luke 
 18. 9-14. 
 
 (c) Christ Blessing Little Children. Matthew 19. 13-15; 
 
 Mark 10. 13-16; Luke 18. 15-17. 
 
 (d) The Rich Young Ruler. Matthew 19. 16-20; Mark 10. 
 
 17-31; Luke 18. 18-30. 
 
 (e) Christ Foretells His Crucifixion. Matthew 20. 17-19; 
 
 Mark 10. 32-34; Luke 18. 31-34. 
 
 Past VIII 
 
 The Passion "Week 
 
 From the Final Arrival in Jerusalem to the Resurrection 
 
 15. The TriumpJial Entry, and Conflicts with the Jews. 
 
 (o) The Triumphal Entry. Matthew 21. 1-11; Mark 11. 1-11; 
 
 Luke 19. 29-44; John 12. 12-19. 
 (6) Christ's Authority Challenged. Matthew 21. 23-27; Mark 
 
 11. 27-33; Luke 20. 1-8. 
 (e) The Questions by the Jewish Rulers. Matthew 22. 15-40; 
 
 Mark 12. 13-34; Luke 20. 20-40. 
 
 (d) Christ's Unanswerable Question. Matthew 22. 41-46; 
 
 Mark 12. 35-37; Luke 20. 41-44. 
 
 (e) Gentiles seek Jesus, while Jews Reject Him. John 12. 
 
 20-50. 
 (/) Judas Conspires with the Chief Priests. Matthew 26. 1-5, 
 14-16; Mark 14. 1, 2, 10, 11; Luke 22. 1-6. 
 
 16. Jesua's Last Day with the Disciples. 
 
 (a) The Last Supper. Matthew 26. 17-30; Mark 14. 12-26; 
 
 Luke 22. 7-30; John 13. 1-30. 
 (6) The Farewell Discourses. Matthew 26. 31-35; Mark 
 
 14. 27-31; Luke 22. 31-38; John 13. 31 to 16. 33. 
 (c) The Intercessory Prayer. John, chapter 17. 
 
 17. The Arrest and Trial; the Crucifixion and Burial. 
 
 (a) The Agony in Gethsemane. Matthew 26. 36-46; Mark 
 
 14. 32-42; Luke 22. 39-46. 
 (6) The Betrayal and Arrest. Matthew 26. 47-56; Mark 14. 
 
 43-52; Luke 22. 47-53; John 18. 1-11. 
 
 (c) The Trial by the Jews. Matthew 26. 57 to 27. 10; Mark 
 
 14. 53-72; Luke 22. 54-71; John 18. 12-27. 
 
 (d) The Trial before Pilate. Matthew 27. 11-31; Mark 15. 
 
 1-20; Luke 23. 1-25; John 18. 28 to 19. 16. 
 
 (e) The Crucifixion. Matthew 27. 32-56; Mark 15. 21-41; 
 
 Luke 23. 26-49; John 19. 16-37. 
 196 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 (/) The Burial. Matthew 27. 57-61; Mark 15. 42-47; Luke 
 
 23. 50-56; John 19. 38-42. 
 (g) The Watch at the Sepulcher. Matthew 27. 62-66. 
 
 Part IX 
 The Forty Days 
 From the Resurrection to the Ascension 
 18. Christ's Resurrection, Special Appearances, Ascension. 
 
 (a) The Resurrection Morning. Matthew 28. 1-10; Mark 
 
 16. 1-11; Luke 23. 56 to 24. 12; John 20. 1-18. 
 (6) The Report of the Watch. Matthew 28. 11-15. 
 
 (c) The Walk to Emmaus. Mark 16. 12. 13; Luke 24. 13-35. 
 
 (d) The Appearance to the Disciples in Jerusalem, Thomas 
 
 Being Absent. Mark 16. 14; Luke 24. 36-43; John 20. 
 19-25. 
 (c) Appearance to Thomas with the Other Disciples. John 
 
 20. 26-29. 
 
 (/) The Appearance to Seven Disciples by the Sea of Galilee. 
 
 John 21. 1-24. 
 (g) The Appearance to the Eleven on a Mountain in Galilee. 
 
 Matthew 26. 16-20; Mark 16. 15-18. 
 (h) Christ's Final Appearance, ajid Ascension. Mark 16. 19, 
 
 20; Luke 24. 44-53. 
 (i) The Conclusion of John's Gospel. John 20. 30, 31; John 
 
 21. 25. 
 
 Reference Material 
 
 Any standard life of Jesus adapted to high school students, 
 such as Burgess's Life of Christ. 
 
 Biblical History and Literature 
 
 Third Year's Course i.\ Detail 
 First Semester — Great Epochs and Events in Bible History. 
 Second Semester — Biblical Literature. 
 
 FIBST SEMESTER OUTLINE 
 
 1. The Oreat Beginnings. The Mosaic Account. 
 (a) The Universe. Genesis 1. 1-19. 
 (6) Organic Life. Genesis 1. 11, 12, 20-25. 
 
 (c) The Human Race. Genesis 1. 26-31. 
 
 (d) The Sabbath. Genesis 2. 1-3. 
 
 197 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 2. Dispersion of Mankind. 
 
 (o) The Story of Noah. Genesis, chapters 6 to 9. 
 (&) The Sons of Noah. Genesis, chapters 10 and 11. 
 (c) The Distribution of the Races of Man. From History or 
 Encyclopedia. 
 
 3. Becking "The Promised Land." 
 
 (o) The Migration of Terah. Genesis 11. 27-32. 
 
 (b) The Call to Abram. Genesis 12. 1-3. 
 
 (c) Through Canaan to Egypt. Genesis 12. 4-20. 
 
 (d) From Egypt to Hebron. Genesis 13. 1-18. 
 
 (e) Abraham, Isaac, and Jacob. Genesis (selected). 
 
 Their relationship, God's covenant with each, and what each 
 contributed to Hebrew history. 
 
 4. Israel in Egypt. 
 
 (a) The Story of Joseph. Genesis, from chapters 30, 37, 
 
 39 to 41. 
 (6) Seeking a New Home. Genesis, from chapters 41 to 46. 
 
 (c) Dwelling in Egypt. Genesis 47. 11-31; 50. 22-26. 
 
 (d) The Israelites Oppressed. Exodus, chapter 1. 
 
 (e) A Deliverer Called. Exodus, chapters 2 and 3. 
 
 5. From Egypt to Canaan. 
 
 (a) The Exodus from Egypt. Exodus 12. 29-42; 14. 5-9, etc. 
 (&) Life in the Wilderness. Exodus 15, 16, 17, etc. (selected). 
 
 (c) Crossing the Jordan. Joshua, chapters 1 to 4. 
 
 (d) The Conquest of Canaan. Joshua 5 to 12 (selecting main 
 
 events). 
 
 6. Israel Under the Judges. 
 
 (a) Fifteen Judges — a period of about 350 years. See Bible 
 History. 
 
 (&) Their Appointment Directed. Judges 2. 16; Deuteron- 
 omy 16. 18. 
 
 (c) Qualifications and Duties. Exodus 18. 21; Leviticus 
 
 19. 15, etc. 
 
 (d) The Last of the Judges. 1 Samuel 8. 3. 
 
 7. Israel Ruled hy Kings. 
 
 (a) A King Demanded. 1 Samuel 8. 1-18. 
 
 (&) Saul — Appointment and anointing. 1 Samuel 9 and 10. 
 
 Disobedience and Rejection. 1 Samuel 15. 
 (c) David Anointed to be King. 1 Samuel 16. 1-13. 
 
 Becomes King of Judah. 2 Samuel 2. 4. 
 
 198 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 King of all Israel. 2 Samuel 5. 3. 
 Character and Career. Bible History. 
 (d) Solomon — Succeeds David as King. 1 Kings 2. 10-12. 
 God's Covenant with Him. 1 Kings, chapter 9. 
 Buildings, Writing, Character. Bible History. 
 8. A Divided Kingdom. 
 
 (a) The Cause, under Rehoboam. 1 Kings, chapters 12. 
 (6) The Revolt, under Jeroboam. 1 Kings, chapters 11 
 
 and 12. 
 (c) The Two Kingdoms — Israel and Judah. Location, Chief 
 Cities, etc. From Bible History and Encyclopedia. 
 .9. The Overthrow of Israel. 
 
 (a) Governed by Nineteen Kings. 1 and 2 Kings, Bible 
 
 History, Encyclopedia. 
 A Good King — Your Own Selection. 
 A King Who Did Evil — Your Own Selection. 
 
 (b) The Fall of Samaria. 2 Kings, chapter 17. 
 
 (c) The "Ten Tribes" Captive to Assyria. 2 Kings, chapter 17. 
 10. The Conquest of Judah. 
 
 (o) Ruled by Twenty Kings. 1 and 2 Kings, History, Ency- 
 clopedia. 
 A Typical Righteous King — your selection. 
 A Typical Evil King — your selection. 
 (&) Jerusalem Taken. 2 Kings, chapter 25. 
 (c) The People Captives to Babylon. Kings, chapter 25. 
 IL The Return to Palestine. 
 
 (a) Permitted by Cyrus. Ezra 1. 1-11. 
 (6) Rebuilding the City and Temple. Ezra, chapters 3 to 6. 
 
 (c) Liberty under Judas Maccabajus. Jewish History. 
 
 (d) Brought under Roman Dominion. Bible Encyclopedia. 
 
 12. The Coming of Christ. 
 
 (a) The Prophecies. Isaiah 7. 1; 11. 1-10; Micah 5. 2. 
 (6) The Annunciation. Luke 1. 26-33. 
 
 (c) The Birth: time and place. Luke 2. 1-16. 
 
 (d) The Infancy and Boyhood of Jesus. Luke 2. 21-52. 
 
 (e) The Meaning to the World; the Gospel and Its Influence. 
 
 13. The Divine Life of Service. 
 
 (a) His Words of Wisdom: The Sermon on the Mount; the 
 
 Parables; Messages of Forgiveness. 
 (&) His Works of Grace: Miracles of healing; blessing the 
 
 children; loving sympathy. 
 
 199 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 (c) His Human Fellowship: With his disciples; in the home 
 
 at Bethany; with the needy. 
 
 (d) His Remonstrance Against Evil: Cleansing the Temple; 
 
 denouncing the scribes and Pharisees. 
 
 (e) His Sufferings and Death: A life of self-denial; persecu- 
 
 tion, and a heroic end. 
 (/) His Resurrection and Final Words of Promise. 
 
 14. The Commission of the Twelve. 
 
 (a) Chosen as Apostles. Matthew 10; Mark 3. 
 (6) How Selected, Read the several accounts. 
 
 (c) Trained for Service. By the Master himself. 
 
 (d) Sent Forth to Duty. Matthew 10. 
 
 (e) The First Christian Missionaries. The Books of the Acts. 
 
 15. The Day of Pentecost. 
 
 (a) The Promise of Power. Acts 1. 4, 5. 
 (6) The Promise Fulfilled. Acts 2. 1-4. 
 
 (c) The Gift of Tongues. Acts 2. 5-13. 
 
 (d) The Testimony of Peter. Acts 2. 14-36. 
 
 (e) The Power of the Spirit. Acts 2. 37-47. 
 
 16. The Power of Persecution. 
 
 (a) Stephen a Martyr for Christ. Acts 6. 8-15; 7. 54-60. 
 (6) A General Persecution. Acts 8. 1-3. 
 (c) The Gospel Spread Abroad. Acts 8. 4-8, 14-16, 25. 
 id) The Persecutor Preaches Christ. Acts 9. 1-20. 
 
 17. The Great Messenger. 
 
 (a) A Loyal Hebrew. Acts 22. 1-4; 26. 4, 5. 
 (6) Converted to Christ. Acts 26. 12-20. 
 
 (c) Consecrated to Service. Acts 22. 10-20. 
 
 (d) Establishes Christian Churches. The Acts of the 
 
 Apostles. 
 
 (e) Writes Christian Counsel. Paul's Epistles. 
 
 (/) Triumphant in the Faith. 2 Timothy 4. 6-8; Romans 
 8. 37-39. 
 
 18. Semester Review. 
 
 Reference Matebial 
 
 Peritz — Old Testament History. 
 
 Rail — New Testament History. 
 
 Gilbert — Christianity in the Apostolic Age. 
 
 Kent — Historical Bible Series. 
 
 Kent — Students' Old Testament. 
 
 Y. M. C. A.— Life of Paul. 
 
 200 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 SECOND SEMESTKR OUTLINE — BIBLICAL LITERATURE 
 
 1. The Bible and Its Makeup. 
 Lesson. 
 
 Old Testament — 39 books, Hebrew, Story of the Jews. 
 New Testament — 27 books, Greek, Story of Christianity. 
 Kinds of Literature: History, Law, Prose Narrative, Ro- 
 mance Stories, Parables, Letters, Pastoral, Lyric, and Epic 
 Poetry, Philosophy, Prophecy, Orations, Sermons, Prayers 
 — Examples of each. 
 
 A. Prose I. History 
 
 2. The Story of Solomon. A Study in Biography. 
 
 A. Parentage and Training. 
 
 B. Anointed to be King. 1 Kings 1. 32-40. 
 (a) His Religious Zeal. 1 Kings 3. 2-14. 
 
 (6) Extent of His Kingdom. 1 Kings 4. 20-25. 
 
 C. His Administration. 
 
 (a) Organization of His Aids. 1 Kings 4. 1-7. 
 
 (b) The Fame of His Wisdom. 1 Kings 4. 29-34. 
 
 (c) His Alliance with Hiram of Tyre. 1 Kings 5. 1-18. 
 
 (d) The Building of the Temple. 1 Kings 6. 1-14. 
 
 D. The Decline of His Power, 
 
 (a) Idolatry and Its Rebuke. 1 Kings 11. 1-13. 
 
 (b) His Adversaries and His Death. 1 Kings 11. 14-26, 
 41-43. 
 
 3. The Early Christian Church. Acts 1. 8. 
 
 A. The Promise of Power. Acts 2. 1-8. 
 
 B. The Promise Fulfilled. Jerusalem. Acts 4. 32; 5-11. 
 
 C. First Called Christians. Antioch. Acts 11. 26. 
 
 D. The Gentile Church. Samaria. Acts 8. 14-25. 
 
 Greece. Acts 16. 12-31. 
 Italy. Acts 28. 16-31. 
 
 II. Law 
 
 4. A. The First Code. 
 
 (a) Prologue. Exodus 20. 2. 
 
 (ft) The Duty of Reverence. Exodus 20. 3-7. 
 
 (c) Respect for the Sabbath. Exodus 20. 8-11. 
 
 (d) Respect for Parents. Exodus 20. 12. 
 
 (e) Prohibited Sins.. Exodus 20. 13-17. 
 B. The Second Code. 
 
 (o) The Master Questioned. Matthew 22. 34-36. 
 201 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 (6) Our Love for God. Matthew 22. 37-38. 
 
 (c) Our Duty to Our Fellows. Matthew 22. 39-40. 
 
 III. Pbose Narrative 
 
 5. A. A Loyal Listener. 
 
 (a) The Characters in the Story. 1 Samuel, chapters 1, 2. 
 (&) A Servant to the Priest. 1 Samuel 3. 1-3. 
 (c) The Call in the Night. 1 Samuel 3. 4-7. 
 id) The Call Interpreted. 1 Samuel 3. 8-9. 
 (e) The Loyal Response. 1 Samuel 3. 10. 
 B. An Effective Worker. 
 
 (a) A Miracle Wrought. Acts 14. 8-10. 
 
 (6) False Worship Prevented. Acts 14. 11-13. 
 
 (c) God Honored. Acts 14. 14-18. 
 
 IV. Romance Stoby 
 
 6. Rebecca, a Prose Idyl. Genesis 24. 1-67. 
 (a) A Devout Mission. Genesis 24. 1-9. 
 
 (6) The Mission Undertaken. Genesis 24. 11-14. 
 
 (c) The Damsel Appears. Genesis 24. 15-20. 
 
 (d) The Messenger Received. Genesis 24. 31-33. 
 
 (e) His Story Told. Genesis 24. 34-49. 
 
 (/) His Mission Accomplished. Genesis 24. 50-61. 
 (g) A Godly Home Established. Genesis 24. 62-67. 
 
 V. Parables 
 
 7. The Kingdom of Heaven. 
 
 A. The Sower and the Seed. 
 
 (a) The Story Told. Matthew 13. 1-9. 
 
 (b) The Explanation Given. Matthew 13. 18-23. 
 
 B. The Wheat and the Tares. Matthew 13. 24-30. 
 (a) The Explanation Given. Matthew 13. 36-43. 
 
 C. The Mustard Seed. Matthew 13. 31, 32. 
 
 D. The Leaven. Matthew 13. 33. 
 
 E. Other Parables. Matthew 13. 44-52. 
 
 F. Why Jesus Taught in Parables. Matthew 13. 10-17; 
 
 13. 34-35. 
 
 VI. Christian Letters 
 
 8. Admonitions for Right Living. 
 
 (a) Bible Standards for the Christian Family. Ephesians 
 
 6. 1-18. 
 (6) Practical Suggestions of Duty. Romans 12. 1-21. 
 
 202 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 (c) The Nature and Work of Faith. Hebrews 11. 1-23. 
 
 (d) The Beauty of Christian Love. 1 Corinthians 13. 1-13. 
 
 B. PoETBY, I. Pastoral 
 9. Ruth, an Idyl of Human Love. 
 
 (a) What is Poetry? A Pastoral Poem? An Idyl? 
 
 (b) Time and Place Location of This Story? 
 
 (c) Leading Characters and Their Characteristics? 
 
 (d) Main Incidents in the Story? 
 
 1. Naomi and Her Family. Ruth, chapter 1. 
 
 2. Boaz and His Interests. Ruth, chapters 2 to 4. 
 
 (e) The Interest and Beauty of the Poem? 
 
 II. Lyric Poems and Composers 
 (Deborah, Moses, Miriam, Hannah, Mary) 
 
 10. Bongs of faith and Trust. 
 
 A. An Introductory Meditation. Psalm 1. 
 (a) Happiness the Result of Godliness. 
 
 B. Confidence in God's Grace. Psalm 23. 
 (a) The Shepherd Psalm. 
 
 C. The Blessings of the Righteous. Psalm 91. 
 (a) Trust in God's Providence. 
 
 D. A hymn of Thanksgiving and a Prayer for Guidance. 
 
 Psalm 139. 
 
 E. The Helpfulness and Beauty of the Psalms to the Early 
 
 Jews aJid to Us of Today. 
 
 III. Epic Poems and Composers 
 (Joseph, David, Saul, Ruth, Naomi, Esther, Job) 
 
 11. "An Epic of the Inner Life" or the Mystery of Human 
 
 Suffering. 
 
 A. The Prologue. 
 
 (a) A Gk)dly Man Grievously Afflicted. Job 1. 1; 2. 10. 
 (6) His Three Friends Come to Bring Comfort. Job 
 2. 11-13. 
 
 B. The Poem. 
 
 (a) They Argue That Only the Guilty Suffer. Job 4.7. 
 (&) Job Claims That He is Innocent. Job 23. 10-12. 
 (c) Elihu insists that Chastisement is: 
 
 1. An Expression of Divine Goodness. Job 34. 10-17. 
 
 2. A Cure but also a Prevention. Job 36. 9-13. 
 
 203 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 (d) God Shows Job the Wonder and Mystery of the World. 
 
 Job 38. 1-7. 
 
 (e) Job's Humility and Trust. Job 42. 1-6. 
 C. The Epilogue. 
 
 (o) God is well pleased and Restores Job's Prosperity. 
 Job 38. 1-7. 
 
 C. Philosophy and the Wisdom Literature 
 
 (Proverbs, Job, Ecclesiastes, James and the Books of 
 
 Ecclesiasticus and of Wisdom from the Apocrypha) 
 
 12. A. Tlie Heirew Sage. 
 
 (a) Against Suretyship and Idleness. Proverbs 6. 1-11. 
 
 (&) Concerning the Mischief Maker. Proverbs 6. 12-15. 
 
 (c) Seven Things Hateful to God. Proverbs 6. 16-19. 
 
 (d) Filial Obedience a Protection Against Impurity, 
 
 Proverbs 6. 20-35. 
 
 B. The Preacher's Sayings. 
 
 (a) Remember God in Youth. Ecclesiastes 12. 1-7. 
 
 (6) The Value of Wisdom. Ecclesiastes 2. 8-12. 
 
 (c) The Chief Concern of Man. Ecclesiastes 12. 13, 14. 
 
 C. The Christian Philosopher. 
 
 (a) The Cause of Strife and War. James 4. 1-3. 
 
 (6) Choose Between God and the World. James 4. 4-10. 
 
 (c) All Evil Speaking is Forbidden. James 4. 11-12. 
 
 (d) The Uncertainty of Human Plans. James 4. 13-17. 
 
 D. Prophecy 
 
 13. A. The Messiah Foretold. 
 
 (a) The Promises of Christ's Coming. Isaiah 55. 1-5. 
 (&) Calls to Repentance. Isaiah 55. 6, 7. 
 (c) The Providence of God. Isaiah 55. 8-13. 
 B. The Vision of a Christian Prophet, 
 (a) The Holy City. Revelation 22. 1-5. 
 (6) The Word and the Book. Revelation 22. 6-10. 
 (c) The Permanency of Character. Revelation 22. 11, 21. 
 
 E. PuELic Addresses. I. Oratory 
 
 (Masters of Eloquence: Moses, Elijah, Amos, Isaiah, 
 
 Peter, Paul, Jesus) 
 
 1-i- Patriotism and Devotion. 
 
 A. The Speaker and His Audience. Deuteronomy 5. 1. 
 
 B. He Recalls God's Covenant. Deuteronomy 5. 1-3. 
 
 204 
 
CURKICULA IN RECENT EXPERIMENTS 
 
 C. He Urges Loyal Obedience. Deuteronomy 5. 32 to 6. 2. 
 
 D. Advises to Love God and His Word. Deuteronomy 5. 3, 6-8. 
 
 E. Warns Against Idolatry. Deuteronomy 5. 9-16. 
 
 F. Exhorts to True Righteousness. Deuteronomy 5. 17-25. 
 
 n. Sermons 
 
 15. Early Preachers of Christ. 
 
 A. Peter at Pentecost. 
 
 (a) The Time, the Place, the Occasion. Acts 2. 1-13. 
 
 (b) The Appeal to Prophecy. Acts 2. 14-21. 
 
 (c) Jesus, the Risen Lord. Acts 2. 22-36. 
 
 B. Paul on Mars' Hill. 
 
 (a) Conditions That Called Forth the Sermon. Acts 
 
 17. 16-21. 
 
 (b) The Athenians and Their Unknown God. Acts 17. 
 
 22, 23. 
 
 (c) Paul Preaches the True God. Acts 17. 23-29. 
 
 (d) He Urges Repentance and Faith in Christ. Acts 
 
 17. 30-32. 
 
 16. Jesiis on the Mount. 
 
 (a) Suggestion: Read Matthew, chapters 5, 6, and 7. Select 
 
 special sections for intensive study. 
 
 (b) The Beatitudes. Matthew 5. 1-12. 
 
 (c) The Nature of Discipleship. Matthew 5. 13-20. 
 
 (d) Duties Under the Moral Law, on Anger, Purity of Life, 
 
 Good for Evil, etc. Matthew 5. 21-48 and 6. 12. 
 
 (e) Counsel as to Prayer. Matthew 6. 5-15; 7. 7-12. 
 
 (/) Standards of Life and Conduct on Display, Sincerity, 
 
 Wealth, Service, Trust, etc., chapter 6. 
 (g) Further Appeals for Righteousness, chapter 7. 
 
 F. Prayer 
 
 17. The Soul's Communion xvitli Ood. 
 
 A. A Patriot's Prayer for His People. 
 
 (a) An Exile Hears News from His Home. Nehemiah 
 
 1. 1-3. 
 
 (b) His Sorrow for the Sins of His People. Nehemiah 
 
 1. 5-7. 
 
 (c) He Dwells on God's Mercy. Nehemiah 1. 8, 9. 
 
 (d) He Asks for God's Blessing. Nehemiah 1. 10, 11. 
 
 B. The Saviour's Prayer for the World. 
 
 (o) His Prayer for God's Glory. John 17. 1-5. 
 205 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 (&) His Prayer for His Apostles. John 17. 6-19. 
 (c) His Prayer for All Other Believers. John 17. 20-26. 
 18. Semester Review and Examination. 
 
 Reference Material 
 Gardiner — The Bible as English Literature. 
 Harold B. Hunting.— The Story of the Bible. 
 Moulton — The Bible as Literature. 
 Wood and Grant — The Bible as Literature. 
 For General Reference — (Hastings' Dictionary of the Bible. 
 
 206 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 3. THE GARY PLAN 
 
 CURRICULA OF DENOMINATIONAL RELIGIOUS DAY 
 SCHOOLS' IN GARY, INDIANA 
 
 Eight different denominations have conducted week-day reli- 
 gious schools. 
 
 For the most part the church school accepts the graded Sunday 
 school curriculum of its own denomination as a basis. The task 
 of making a proper correlation of the Sunday school and week- 
 day church-school program is, however, far from solution. The 
 Presbyterians follow an independent curriculum. The Congre- 
 gationalists have an independent curriculum but hope to cor- 
 relate later. The Disciples of Christ base their work on the 
 International Graded Lessons, but on account of peculiar local 
 conditions do not correlate their work with that done on Sunday. 
 The Methodists, like the Disciples, base their work upon the 
 International Graded Lessons, but are still far from a complete 
 correlation of Sunday school and week-day church school work. 
 The Episcopalians use the curriculum of their General Board of 
 Religious Education, but their Sunday school follows an entirely 
 different program, resembling in some respects a Junior Church 
 under the leadership of the rector. The Baptists correlate closely 
 and are doing this successfully. 
 
 When a completely satisfactory curriculum is worked out the 
 church day school and Sunday school will be studying a common 
 curriculum. The division of labor may be one of study on week 
 days and auditorium period on Sundays or it may be a curricu- 
 lum with three lessons of similar nature each week. The Bap- 
 tists are now working at the latter and the Methodists have been 
 Inclined to favor the former, but a great deal of work must be 
 done before any satisfactory conclusion is reached. 
 
 Attitude of the Local Chubches 
 The attitude of the local churches for the most part has been 
 sympathetic from the beginning. Any hesitancy to take up the 
 work or to promote it zealously has been due more to fear of 
 
 > From a Survey of the Gary situation by Arlo A. Brown, in ReligioUB Education 
 vol. zi. 
 
 207 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 adding burdens in times of financial stringency than to anything 
 else. However, it is to be regretted that there has not been closer 
 cooperation between all the church schools and between some 
 individual churches and their schools, but the diflQculties have not 
 been inherent in the experiment. At the beginning there was a 
 feeling on the part of some congregations that this was an experi- 
 ment to be conducted by an outside agency (a general Sunday 
 school board) for the benefit of the outside world. At the end 
 of the first year a joint conference was held between pastors, 
 directors, and general Sunday school officers, in which each of 
 the groups showed a warm appreciation of the work of the others. 
 But the experiment needs for the best results a more united and 
 aggressive effort upon the part of the local churches than has yet 
 been put forth. Such a united effort would secure larger enroll- 
 ment and closer cooperation between the church schools, the 
 homes and the Sunday schools. 
 
 Home Cooperation 
 
 The relation of the church school to the home thus far depends 
 very largely upon the personal activity of each director. The 
 local churches for the most part have not seriously undertaken 
 to put this work upon the hearts of the parents, and the directors 
 have been too overloaded with duties to do much calling. Parents' 
 meetings are also contemplated, but the plans for such have not 
 yet been worked out. It is true, however, that the interest of 
 the pupils and the personal work of the directors have brought 
 many parents to feel that they know the directors intimately. 
 More than one parent has told how his boy got up out of a sick 
 bed to go to church school when he said he was not able to go 
 to public school. 
 
 Teachers and Methods op Supervision 
 
 In most cases the teacher or director is appointed by a general 
 Sunday School Board, which pays the salary and supervises the 
 work, giving for the most part, however, large liberty to the indi- 
 vidual director. 
 
 Testimony Concerning Results 
 
 The best testimony concerning results so near the beginning of 
 the experiment is that by Superintendent Wirt himself, who says 
 that he has not tried to study the content of the various curricula 
 
 208 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 used in the church schools nor to investigate closely the quality 
 of the teaching, but tliat he has tried to test the work by its effect 
 upon the community life. From this standpoint his observation 
 leads him to feel that the church schools have naturalized religion, 
 so that instead of being a thing remote from the everyday lives of 
 the pupils it now takes its place naturally along with other inter- 
 ests. Religion and the church schools have also become natural 
 subjects of conversation. Secondly, he has tried to compare pupils 
 who have been in church schools with those who have not availed 
 themselves of this privilege to see if tnere is any evidence of a 
 difference in reverence or ideals or purpose, and be feels that 
 there is an appreciable difference in favor of the church-school 
 pupil. 
 
 It has been clearly demonstrated that pupils will attend the 
 church school even in the face of strong counter attractions. In 
 the first year of the experiment (1914-1915) the pupils made a 
 choice between church school and auditorium periods at the 
 public school, and the record of attendance was excellent. The 
 next year (1915-1916), in order to avoid the criticism that the 
 public school was sending children to church school and then 
 calling them back, thereby practically guaranteeing the attend- 
 ance of all who enrolled, the church school was allowed to have 
 the pupil at the time when he was not actually compelled to be 
 at public school; in other words, when the home controlled 
 him. "When the directors became aware of this plan they thought 
 it would mean the death of their schools, but as a matter of fact 
 their fears were groundless. The pupils still came with good 
 regularity, though the competition with play hours was generally 
 deemed unfortunate. It must be remembered, however, that 
 each pupil has two hours of play or application work regularly 
 in his school day in addition to possible play periods after school 
 hours; in other words, the pupils will come, and parents are glad 
 to have them come when the public school schedule permits this 
 without an unreasonable loss of play time. 
 
 Again, there seems to be no legal obstacle to such a plan, and 
 no violation of the principle of complete separation of church and 
 state. The pupil goes from home to the church school or from 
 the church school to his home. 
 
 The indictments against the Gary plan, charging it with foster- 
 ing sectarian influences within the public school system, do not 
 seem to be well founded. This plan meets every requirement for 
 the separation of church and state in education, and takes away 
 
 209 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 the last excuse for a division of school funds. It permits time 
 in the pupil's daily schedule for instruction in religion, and leaves 
 the churches untrammeled as to the form which this instruction 
 may take. 
 
 Moreover, the Gary public school ideal is right. Education 
 should take into account the whole life. The lengthened school 
 day is a success, and the Gary schools do provide for the needs 
 of individual children better than the usual schools which give 
 little but formal discipline. There are, however, a few outstand- 
 ing difficulties which thus far prevent the Gary church schools 
 from being a complete solution of the problem of religious educa- 
 tion. One is the difficulty of getting all the children of church 
 families into the church schools, to say nothing about reaching 
 the unchurched families. In Gary there are three large public 
 schools — Emerson, Jefferson, and Froebel. The church schools 
 are practically all near Jefferson and too far from the others to 
 secure satisfactory attendance. The Disciples, Presbyterians, and 
 Methodists, by confining their work very largely to Jefferson 
 school pupils, get good results, but Jefferson contains only eight 
 hundred and thirty-two pupils, Emerson has eight hundred and 
 sixty-two, and Froebel eighteen hundred and eleven. In a city 
 where a church draws from practically the same area as a single 
 public school the problem will be less difficult, but in Gary there 
 is no way of reaching all the available children without having 
 a church school, one in common or many, adjacent to each public 
 school. 
 
 A community school of religion in which the denominations 
 would combine their work under a common faculty would most 
 easily solve the problem of reaching all, and no doubt very greatly 
 improve the work because then it would be possible to have a 
 faculty where each teacher is a specialist in the work which he 
 is teaching. As it is now, most of the church schools remind one 
 of the old-fashioned country school in which one teacher is com- 
 pelled to teach all grades and all subjects. Here one teacher 
 handles all grades but deals with one subject. 
 
 But the denominations insist that a child to be properly reli- 
 gious must know how to take his place in a religious institution, 
 namely, some church. Hence, they consider training in denomi- 
 national history and organization as essential. There seems 
 to be no reason why the material which the denominations 
 hold in common could not be taught in a common church 
 school on week days, and denominational points and forms of 
 
 210 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 worship at the Sunday school hour. But there Is no move toward 
 this end in Gary as yet, although certain denominational boards 
 would be willing to make such an experiment. 
 
 The second problem is that of securing enough teachers for a 
 church school. The plan of one paid teacher for all grades is 
 not considered by anyone a success. No matter how good the 
 teacher, the task of being a specialist with all ages is impossible. 
 The Baptists have a plan by which four of their own workers 
 who have had teaching experience are engaged at fifty cents an 
 hour. The Congregationalists also use local talent. 
 
 There is little difference of opinion on the part of those pro- 
 moting the experiment concerning the ultimate source of the 
 teaching staff. Most of it must be developed within the local 
 congregation. However, there will doubtless be a growing num- 
 ber of churches which can afford to engage directors of religious 
 education to organize the worlt and supervise and train their 
 teachers. 
 
 The third problem, What to study, is far from solution. From 
 the standpoint of the Methodists this is the most urgent of all. 
 They believe that teachers could be secured and other difficulties 
 solved very readily if what to study were properly determined. 
 
 The last problem is that of schedule. If some pupils are to be 
 changed at the end of two weeks, others at four weeks, etc., it 
 makes grading in the church school practically impossible. The 
 promotion of pupils at the end of each term is hard enough. If 
 church school courses were planned on the term basis and public 
 school schedules were left unchanged after the first two or three 
 weeks of adjustment, then graded work with examinations and 
 promotions would be possible; as it is now the task is next to 
 impossible. If a fixed schedule is impossible in Gary, then the 
 statement very frequently heard to-day may be true, that the 
 Gary plan could be worked more easily in many other places than 
 Gary. But the fact that eight of the nine church schools in oper- 
 ation two years ago are continuing and that practically all of 
 their directors and pastors are enthusiastic over the plan Indi- 
 cates that they expect this difficulty to be overcome some time in 
 the future. 
 
 The directors on the field and the people who are backing them, 
 feel that the experiment is exceedingly worth while. The discour- 
 agements which have arisen have come not from any lack of 
 enthusiasm for the opportunity but from high ideals and an 
 impatience with imperfection in the face of so great an oppor- 
 
 211 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 tunity. They generally feel that as soon as suitable curricula 
 have been worked out the plan can be duplicated immediately 
 in hundreds and thousands of communities with every assur- 
 ance of success. The Gary plan of school administration is not 
 necessary to the success of this method of religious education, 
 but something like the Gary ideal and the longer hours for school 
 work are necessary. What the church school asks of the com- 
 munity is a definite number of hours a week for each pupil 
 while he is unfatigued. Given this, the church week-day school 
 of religion in cooperation with the church Sunday school can 
 and will perfect its work. 
 
 212 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 SCHEDULES AND CURRICULA 
 
 BAPTIST 
 
 Schedule 
 
 Monday 
 Grades 
 
 Tuesday 
 Grades 
 
 Wednesday 
 Grades 
 
 Thursday 
 Grades 
 
 Friday 
 Grade.s 
 
 8.15 
 9.15 
 10.15 
 1.15 
 2.15 
 3.15 
 
 6,7,8 
 
 2 , 4, 5 
 
 3 
 
 4, 5, 6, 7, 8 
 
 1 
 
 
 
 6,7,8 
 
 2,4,5 
 
 3 
 
 4, 5, 6, 7, 8 
 
 1 
 
 
 Enrollment — Grades Number 
 
 1 10 
 
 2 10 
 
 3 11 
 
 Grades Number 
 
 4,5 10 
 
 6,7,8 25 
 
 Total 66 
 
 CunRicuLUM — International Graded Lessons, Keystone Series, 
 supplemented by especial helps from American Baptist Publi- 
 cation Society. 
 
 EgmPMENT — Two rooms in the church building, equipped with 
 tables, chairs, blackboard, maps, library cabinet, organ, etc. 
 
 Teachers — Mrs. G. D. Rummell, Graduate of Normal School, 
 Terre Haute, Indiana. 
 Mrs. H. H. Dills, Graduate of Normal School, Danville, Illinois. 
 Mr. L. W. Carlender, Graduate of Ottawa University, Ottawa, 
 
 Kansas. 
 Miss Jennie Cathcart, Graduate of Higb School and Teacher 
 Training Course in Alabama. 
 
 Supervision — The entire educational work of the church is under 
 the direction of the Committee on Religious Education of the 
 local church. The Rev. S. L. Roberts, State Sunday school 
 director, spent several weeks here, helping to organize the work 
 and arrange courses of study. The Educational Department of 
 the American Baptist Publication Society has assisted in pre- 
 paring courses of study, and has provided the greater part of 
 
 213 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 the financial support. Mr. Roberts has general supervision of 
 the work, and visits the schools frequently. 
 
 CONGREGATIONALIST 
 
 Schedule 
 
 Monday 
 
 Tuesday 
 
 Wednesday 
 
 Thursday 
 
 Friday 
 
 Grades 
 
 Grades 
 
 Grades 
 
 Grades 
 
 Grades 
 
 8.15 
 
 
 7, 8, 9, boys 
 
 
 
 7,8,9 
 
 9.15 
 
 
 7, 8, 9, girls 
 
 
 
 7.8,9 
 
 10.15 
 
 
 4,5,6 
 
 
 
 4,5,6 
 
 1.15 
 
 
 1,2,3 
 
 
 
 1,2,3 
 
 2.15 
 
 
 4,5,6 
 
 
 
 4,5,6 
 
 3.15 
 
 
 2 
 
 
 
 2 
 
 Enrollment — Grades Number 
 
 1,2,3 9 
 
 2 3 
 
 4,5,6.'.'.."...! 15 
 
 Grades Number 
 
 7, 8, 9, Boys. . . 5 
 7, 8, 9, Girls.. . 4 
 
 Total 36 
 
 Note. — Eight high school pupils who met regularly last year at 
 8:15 A. M. will probably be scheduled for an evening. 
 
 CUBRICULUM — 
 
 Grades 1, 2, 3. Freedom given to teacher, who is an expert 
 kindergartner. 
 Twenty-third psalm now being taught by story, pictures, and 
 hand work. Memory work is given emphasis. 
 Grades 4, 5, 6. Life of Christ in Mark. 
 Grades 7, 8, 9. Connected study of Gospels of Luke and The 
 
 Acts of the Apostles. Pupils use their Bibles for textbooks. 
 High School. Historical Outline of Entire Bible. 
 Equipment — Basement of church. Chairs, table for little ones, 
 
 blackboard, pictures, etc. 
 Teachers — 
 
 The Rev. E. I. Lindh, Harvard, B.A., '93; B.D., '95; Graduate 
 
 school, '96-'97. 
 Mrs. Frank Cargill (Teacher Grades 1, 2, 3), Graduate of State 
 Normal, Kalamazoo, Mich. Formerly public school teacher 
 in Chicago. 
 Mrs. James Graham (Teacher Grades 4, 5, 6). Formerly public 
 school teacher in Philadelphia. 
 
 214 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 Supervision — Under Pastor in consultation with the Moral and 
 Religious Education Commission of the National Council of 
 Congregational Churches. 
 
 DISCIPLES OF CHRIST 
 
 Schedule 
 
 Monday 
 
 Tuesday 
 
 Wednesday 
 
 Thursday 
 
 Friday 
 
 Grades 
 
 Grades 
 
 Grades 
 
 Grades 
 
 Grades 
 
 
 
 
 Glen Park 
 
 
 
 
 
 
 School 
 
 
 
 8.15 
 
 
 6,7,8 
 
 
 
 6,7,8 
 
 9.15 
 
 3,4 
 
 
 5,6 
 
 3,4 
 
 
 10.15 
 
 1,2 
 
 3,4 
 
 3 
 
 1,2 
 
 3,4 
 
 1.15 
 
 1,2,3 
 
 5 
 
 1,2 
 
 1,2,3 
 
 5 
 
 2.15 
 
 5,6 
 
 6,7 
 
 7,8 
 
 5,6 
 
 6,7 
 
 3.15 
 
 
 
 
 
 
 Enrollment — Grades 
 
 Number Grades 
 
 Total, boys, 35; girls, 58 
 
 Number 
 
 1 
 
 14 
 
 6 
 
 ... 8 
 
 2 
 
 19 
 
 7 
 
 ... 4 
 
 3 
 
 21 
 
 8 
 
 ... 6 
 
 4 
 
 10 
 
 
 — 
 
 5 
 
 11 
 
 Total 
 
 ...93 
 
 Curriculum — "The course of study in use in this school is based 
 principally on the International Graded Series, though it might 
 be said that no present existing course is followed invariably. 
 I take the International themes for the most part, changing the 
 order of groups of themes at times, in the interest of clearness 
 and logical order, but drawing on as many sources as my 
 library affords for the material and methods. In this way I 
 make use of the International, Scribners, University of Chicago, 
 and other courses." 
 
 Equipment — One room 22x28 in a frame apartment house, second 
 tloor. Blackboard on three sides. Good light. Hat rack in 
 hall, running water and toilet adjoining. Steel desks. Hand 
 work material, etc. 
 
 Teacher — Myron C. Settle, three years in Butler College, two 
 summer sessions in University of Chicago, one summer session 
 in Columbia, one full year in Hartford School of Religious 
 Pedagogy, eight years as field worker for his denomination in 
 Kansas and Ohio. 
 
 215 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 Supervision — All support from the American Christian Mission- 
 ary Society. All local details in the hands of Mr. Settle. 
 
 METHODIST EPISCOPAL 
 
 Schedule 
 
 Monday 
 Grades 
 
 Tuesday 
 Grades 
 
 Wednesday 
 Grades 
 
 Thursday 
 Grades 
 
 Friday 
 Grades 
 
 8.15 
 
 10.15 
 
 1.15 
 
 3.15 
 
 6,6 
 1,2 
 1,2 
 5,6 
 
 7,8 
 3,4 
 3,4 
 
 7,8 
 
 
 5,6 
 1,2 
 1,2 
 5,6 
 
 7,8 
 3,4 
 3,4 
 
 7,8 
 
 Enrollment — Grades Number Grades Number 
 
 1,2 35 7,8 21 
 
 3,4 33 — 
 
 5,6 22 Total Ill 
 
 Curriculum — A modification of the International Graded Lessons 
 to suit the church school, grouping, supplemented by denomi- 
 national history. 
 
 Equipment — Small room with thirty Moulthrop desks, blackboard, 
 maps, pictures, song charts, hand work materials, etc. 
 
 Teacher — Harry Webb Farrington, A. B., Syracuse University 
 B. D., Boston University Graduate study. Harvard.' 
 
 Supervision — Director appointed and salary paid by Board of 
 Sunday Schools of the Methodist Episcopal Church, local ex- 
 penses paid by local church with help of the Board. Details of 
 work under supervision of the Board of Sunday Schools. 
 
 PRESBYTERIAN 
 
 Schedule 
 
 Monday 
 
 Tuesday 
 
 Wednesday 
 
 Thursday 
 
 Friday 
 
 
 Grades 
 
 Grades 
 
 Grades 
 
 Grades 
 
 Grades 
 
 8.15 
 
 
 2A 
 
 
 2A 
 
 
 9.15 
 
 
 7c, 6b, 8c 
 
 
 7c, 6b, 8c 
 
 
 10.15 
 
 
 2c, Sc, 2b, 3b 
 
 3b, 4b 
 
 2b, 3b, 2c, 3c 
 
 3b, 4b 
 
 1.15 
 
 
 Ic, la, 2c 
 
 5c, 4a, 4c, 3a 
 
 Ic, la, 2c 
 
 5c,4a,4c,3a 
 
 2.15 
 
 
 
 5b, 6c 
 
 5a, 6a, 7a 
 
 
 5b, 6c 
 5a, 6a, 7a 
 
 3.15 
 
 
 
 Ic, lb 
 
 
 Ic, lb 
 
 ' Thia work is now in charge of Miss Mary Elizabeth Abernethy (1916). 
 
 216 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 Enrollment — Grades Number 
 
 Ic, lb 8 
 
 Ic, la, 2c 7 
 
 2a 6 
 
 2b, 3b, 2c, 3c 16 
 
 Number 
 
 Grades 
 
 3b, 4b 8 
 
 5c, 4a, 4c, 3a. . . 23 
 
 5b, 6c, 5a, 6a, 7a 21 
 
 7c, 6b, 8c 15 
 
 Total 104 
 
 CUBBICTTLUM — 
 
 Grade 1, Mutch's Bible Stories. 
 
 Grades 2, 3. Judges, Kings, Prophets, Missionary Heroes, 
 Scripture, prayer and songs. 
 
 Grades 4, 5. Life of Christ. Comrades in Service. Material 
 from Bible followed by teacher's comments taken largely 
 from the New Century Bible. Scripture, prayers, hymns. 
 
 Grades 6, 7. Same. 
 Equipment — Room in church used by an organized Sunday school 
 
 class on Sunday, equipped during work with red primary 
 
 chairs, small movable blackboard, lap boards for pupils, hand 
 
 work materials, piano, cabinet, some picture chosen by the 
 
 organized class. 
 Teacher — Thomas Owens. Graduate of Ripon, where he majored 
 
 in education and philosophy under Dr. William J. Mutch; and 
 
 B.D. from McCormick Seminary. 
 Supervision — All support and final supervision comes from the 
 
 Synod of Indiana. Curriculum, textbooks, etc., left to Mr. 
 
 Owens. 
 
 PROTESTANT EPISCOPAL 
 
 Schedule 
 
 Monday 
 Grades 
 
 Tuesday 
 Grades 
 
 Wednesday 
 Grades 
 
 Thursday 
 Grades 
 
 Friday 
 Grades 
 
 8.15 
 9.15 
 10.15 
 1.15 
 2.15 
 3.15 
 
 1,2/3 
 1,2,3 
 
 4 
 7 
 
 7 
 6 
 
 '5" 
 
 8 
 7 
 
 7 
 
 1', '2, '3 
 
 1,2,3 
 
 5 
 
 8 
 6 
 
 Enrollment — Grades Number 
 
 1,2,3 27 
 
 4 9 
 
 6 5 
 
 217 
 
 Grades Number 
 
 6 6 
 
 7 10 
 
 8 2 
 
 Total 59 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 Curriculum — 
 
 Grades 1, 2, 3 (Primary). First year Junior International 
 Graded Series Work Book. The Church of God. 
 
 Grade 4 (1 Junior). God speaking through the Christian 
 seasons. 
 
 Grade 5 (2 Junior). God speaking by Church Attendance. 
 
 Grade 6 (3 Junior). Hearing God speak by knowing and liv- 
 ing with Jesus Christ. 
 
 Grade 7 (4 Junior). Hearing God speak through the Church 
 by the Holy Spirit. 
 
 Grade 8 (5 Junior). Hearing God speak to the whole world 
 by Christ's church. 
 
 All Junior Courses are furnished by the General Board of Reli- 
 gious Education of the Protestant Episcopal Church. 
 Equipment — Basement of church, corner screened off. Chairs 
 
 around tables, pictures on wall, blackboard, maps, handwork 
 material. 
 Teacher — Vera L. Noyes, Graduate of Saint Mary's Academy, 
 
 Knoxville, Illinois. 
 
 Graduate (1910) Chicago School of Applied and Normal Art, 
 Chicago. 
 
 Taught in Saint Mary's and Saint Martha's one year each. 
 Taught in private studio, Lexington Kentucky, Superintend- 
 ent of Sunday School, Saint Paul's, Chicago. 
 Supervision — Support, textbooks, and teacher from the General 
 
 Board of Religious Education. Immediate supervision by rector 
 of Christ Church. 
 
 JEWISH (ORTHODOX) 
 
 Schedule 
 
 Monday 
 
 Tuesday 
 
 Wednesday 
 
 Thursday 
 
 Friday 
 
 
 Grades 
 
 Grades 
 
 Grades 
 
 Grades 
 
 Grades 
 
 2.30 
 
 5,6 
 
 5,6 
 
 5,6 
 
 5,6 
 
 5,6 
 
 3.30 
 
 1,2,7 
 
 1,2,7 
 
 1,2,7 
 
 1,2,7 
 
 1,2,7 
 
 
 3,4 
 
 3,4 
 
 3,4 
 
 3,4 
 
 3,4 
 
 4.30 
 
 Confirma- 
 
 Confirma- 
 
 Confirma- 
 
 Confirma- 
 
 Confirma- 
 
 
 tion 
 
 tion 
 
 tion 
 
 tion 
 
 tion 
 
 
 Class 
 
 Class 
 
 Class 
 
 Class 
 
 Class 
 
 Enrollment — Grades Number 
 
 1, 2 18 
 
 3,4 14 
 
 6,6 12 
 
 218 
 
 Grades Number 
 
 7 6 
 
 Confirmation Class 6 
 
 Total. 
 
 56 
 
CURRICULA IN RECENT EXPERIMENTS 
 
 Curriculum — 
 
 Grades 1, 2. Hebrew Alphabet. 
 
 Grades 3, 4. Advanced Readers, Writing, Translation. 
 
 Grades 5, 6. Bible study (especially the five books of Moses). 
 
 Translate Hebrew Periodicals. Speak Hebrew. 
 Grade 7. Advanced Prophets, Grammar, Jewish History in 
 Hebrew Language, Periodicals, including Hebrew Dailies. 
 Confirmation Class, Duties and responsibilities of Hebrew boy 
 
 when he becomes a man. The Levitical code. 
 Equipment — Two rooms in basement of Synagogue, with desks, 
 etc. 
 
 Teachers — D. Almond, Graduate of London University, teaches 
 three upper classes. 
 
 Mrs. D. Almond, a graduate in the Old Country, teaches Grades 
 1, 2, 3, 4. 
 
 Supervision — All the work supported and supervised by Board of 
 Education of Temple Beth El. 
 
 Note. — Hebrew language and literature, Monday to Friday (ex- 
 cept Confirmation Class). Religion taught Saturday and Sun- 
 day two hours each with 70 enrolled. 
 
 JEWISH (REFORMED) 
 
 ScHEDUu; — Wednesday 
 
 Grades Enrolled 
 
 8.30 10 4,8 18 
 
 2.30 4 4,8 13 
 
 4.30 5..30 4,8 5 
 
 Total 36 
 
 Curriculum — Hebrew Language and Old Testament history 
 arranged by the Rabbi. 
 
 Equipment — Back of store room, two tables and chairs. 
 
 Teacher — Rabbi Harold F. Reinhart, Cincinnati University, B.A. 
 '12 Hebrew Union College (Cincinnati) Rabbi, '15. 
 
 Supervision — Entirely under Rabbi Reinhart. 
 
 Note. — Have 50 enrolled in Sunday School 10 to 12 a. m. Pro- 
 gram: Hebrew, 45 minutes; Assembly, 30 minutes; History, 45 
 minutes. Hebrew the same as on Wednesday. History lesson 
 given on Sunday, and no new material given Wednesday. Pupils 
 write up in story and other form the Sunday school lesson. 
 
 219 
 
CHAPTER III 
 
 OUTLINE OF CURRICULA USED IN THE RELIGIOUS DAY 
 
 SCHOOL AND THE DAILY VACATION 
 
 BIBLE SCHOOL 
 
 1. THE RELIGIOUS DAY SCHOOL^ 
 
 The Assembly 
 The following is the general order of the assembly and period 
 of daily worship, which may be varied to suit conditions. 
 
 1. Singing one or more hymns. 
 
 2. Prayer by some pastor. 
 
 3. Story or address by an adult not to exceed eight minutes is 
 occasionally put here. 
 
 4. Bible or other story, by one or more of the pupils, selected 
 from some lesson which he has had. 
 
 5. Hymn or dismissal. 
 
 The pupils should come into the assembly in perfect order, 
 always taking the same seats. They should remain standing until 
 all are in their places, when all sit together at a signal from 
 the piano. 
 
 The assembly is the heart of the school. It unifies and inspires 
 it. Nothing must drag, nothing must come in which is not thor- 
 oughly substantial and germane. Nothing but standard hymns 
 should be used and no pains must be spared to secure the best 
 leader for the singing; and the whole period must be made 
 radiant with life. 
 
 Assembly Music: All teachers are expected to give adequate 
 time to assist their pupils to memorize the assembly hymns, and 
 where classroom conditions will permit, it is advisable to give 
 them some training in the singing. The main object of the assem- 
 bly hymns is to teach the pupils some of the great hymns in such 
 a manner that they will never forget them. The following are 
 suggested: "God of All Being Throned Afar," "All Hail the Power 
 of Jesus' Name," "The Church's One Foundation." Others may 
 be substituted, if desired. 
 
 Daily Pbogbams should so be arranged that memory drills, 
 
 I Supplied by Rev. H. R. Vaughn, Urbana, 111. 
 
 220 
 
CURRICULA IN RELIGTOUS DAY SCHOOLS 
 
 physical exercises, supplementary readings, etc., shall serve to 
 vary the program and avoid danf^er of fatigue and monotony. 
 Special care must be taken in the first few grades not to keep 
 the pupil too long on one subject. 
 
 Periods of Study are often provided for all beyond the second 
 grade to good advantage. The work, at best, is intensive; the 
 purpose being to put five hours' work in three, thus obviating the 
 necessity of an aftornoon session. 
 
 Note Book and Ha\d Work: In the first two grades the note- 
 book work consists largely in drawing pictures such as will "illus- 
 trate" or call to memory the points in the lesson and also help to 
 impress the lesson on the mind. Paper cutting and clay modeling 
 are also sometimes employed to advantage. The rest of the grades 
 write the principal points in the les.sons in brief suggestive sen- 
 tences. The notebook is used in connection with missions and 
 church history as freely as with the Bible lesson. 
 
 Textbooks and Teaching:' Pupils under high school grades 
 need no books except the Bible and notebook. The teaching is 
 oral. The teacher must make such thorough preparation that the 
 teaching will be vital. No one should attempt to teach who has 
 not first received some suggestions from those who have had ex- 
 perience in the work. The textbooks are in the hands of the 
 teacher, though the latter is not supposed to use it in class. Other 
 courses than those recommended can, of course, be substituted if 
 desired. It Is better not to attempt many changes the first year. 
 The courses recommended provide in most instances for four 
 weeks' instruction. It is usually better to have but two weeks the 
 first year, but several schools wishing for a longer course will 
 be no longer embarrassed for lack of material. 
 
 Grading, Number of Teachers, Location of Schools: The 
 grading follows exactly that of the public schools. The number 
 of teachers will average about one to every twenty-five pupils. 
 In the larger schools, of course, each grade can have a separate 
 teacher, while In most cases each teacher has to care for two or 
 more grades. The schools are preferably held in school buildings 
 where that Is feasible, otherwise In churches. Each class must 
 have a separate room unless the churches are too far apart. Tlie 
 teachers are usually paid a salary of $5 a week and upward. 
 Local and traveling expenses must, of course, be provided for out- 
 of-town teachers in addition. 
 
 'The Kindergarten course can be obtained by applying to Miae Loreoa Church, 
 Rockford, Illinois. All Books in the courses can probably be ordered from any 
 deDODainatioDal publishing house. 
 
 221 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 Synthetic Lessons. The object of these lessons is to give the 
 pupil a knowledge of the subject-matter as a connected whole. It 
 is our purpose to so arrange the Bible instruction as to cover the 
 whole Bible in eight summer terms. This can be easily done 
 when we have three-week terms. This will give the pupil a 
 knowledge of the whole Bible as a connected whole, which is quite 
 essential. Teachers must take great care to go carefully over the 
 subject-matter for the pupils in detail in as interesting manner as 
 possible and have them reproduce it, as fully as possible. 
 
 Small Schools. Schools of less than thirty pupils are some- 
 times conducted by one teacher. The classes are divided so that 
 two and sometimes three grades are put in one class. Such 
 schools usually have both a morning and afternoon session. Some- 
 times a part of the school comes in the morning and the remain- 
 der in the afternoon. Some of our best schools have been very 
 small. 
 
 A Local Executive Committee should be appointed as long as 
 possible before the school is held. The founding of a school so 
 that it is well established is the work of years rather than 
 months. The committee should always be permanent in character 
 and be composed of representatives of all the churches cooperat- 
 ing where the school is a union movement as is usually the case. 
 It is wise to appoint members of the committee for terms of three 
 years, allowing one-third of the terms to expire each year. The 
 best committees are made up of members whose service has been 
 continuous. 
 
 The Morning Call Bell should ring at 8:55 so that all the 
 pupils can be in their places at 9 o'clock sharp. While perfect 
 order must be preserved in going in and out of the assembly, great 
 care must be observed in arranging the movements of the Indi- 
 vidual groups so that no time be wasted. 
 
 222 
 
CURRICULA IN RELIGIOUS DAY SCHOOLS 
 
 2. DAILY VACATION BIBLE SCHOOL 
 
 The daily program adopted by the National Association and 
 used almost universally by the local city organizations is as 
 follows:' 
 
 First Houb 
 8:30 Preparation and visitation by staff. 
 9:15 Doors open and registration. 
 
 Second Hour 
 9:30 Opening exercises, all present. 
 
 Hymn. 
 
 Psalm or other portion repeated in concert. 
 
 Lord's Prayer — said or sung. 
 
 Bible Verse and Hymn. 
 
 Kindergarten goes out. 
 
 Health and Habit Talk. 
 
 Thank Offering for Extension. 
 9:40 Music period. 
 
 Vocal and breathing exercises. 
 
 Singing lesson. 
 
 Calisthenics and music. 
 10:05 Bible Period. 
 
 Lesson represented by children; or 
 
 Taught by sand-table; or 
 
 Given with stereopticon; or 
 
 Told as story by teacher. 
 
 Third Hour 
 10:30 Manual Work and Play in Sections. 
 Hammock-making. 
 Elementary Sloyd work. 
 Raffia work. 
 Basketry. 
 Sewing. 
 Weaving. 
 Work for Children's Hospital. 
 
 " College Ministry, Manual with Music and Songs, p. 3. For fuller account see 
 Chapell, The Church Vacation School. 
 
 223 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 Bible Blank Book Work. 
 First Aid for Hygiene. 
 Play, all. 
 11:25 Closing Exercises — School Reassembles. 
 Daily salute to flag. 
 America or Hymn. 
 Children's Benediction. 
 March out to Music. 
 2:30 Open Air Games Organized and Directed. 
 Excursions. 
 Visitation of Homes. 
 Teacher Conference, Monday. 
 
 224 
 
CHAPTER IV 
 
 OUTLINE OP CURRICULA FOR WEEK-DAY RELIGIOUS 
 
 INSTRUCTION BY INDIVIDUAL CHURCHES 
 
 OR DENOMINATIONS 
 
 1. LUTHERAN PAROCHIAL SCHOOLS 
 
 "As evangelical Lutheran Congregational school is formed by 
 voluntary agreement and resolution of a Lutheran parish, or local 
 church organization, to gather Its children of prescribed age in a 
 locality, properly fitted up for the purpose, to the end of having 
 them thoroughly instructed, within certain prescribed hours, by 
 a common teacher, chiefly and primarily, in the wholesome doc- 
 trine of the Divine Word according to the Lutheran Confessions, 
 and to advance them in true godliness; next, to give them in- 
 struction and training as far as practicable in such knowledge 
 and accomplishments as are necessary for all men in their civil 
 status.'" 
 
 The parochial school is organized on the same basis as the 
 public school, having for its aim to equal its eighth grade In- 
 struction, but with this difference, that it devotes the first hour 
 of each day to religious instruction, or about one sixth of the 
 school period. Outside of the material used during this first hour 
 of the school session, the parochial school is conducted in the 
 same way and uses the same materials^ of instruction as the 
 public school. The materials of religious instruction are church 
 prayers, the most important Lutheran hymn, Bible stories, Bible 
 reading, and the text of Luther's Small Catechism with proof- 
 texts and explanations. 
 
 In the first three grades, from about six to nine years, the 
 children are taught simple Bible stories, the text of the chief 
 parts of the Catechism with Luther's explanation, and morning 
 and evening prayers. 
 
 The fourth and fifth grade instruction presupposes a ready use 
 of German and English, since religious instruction is given in 
 
 ' I.indemann, Schulpraria, p. 3, No. 2. 
 
 ' The textbooks on general subjects are published partly by educators of the church, 
 the purpose being to make all subjects taught harmonize with the general doctrinal 
 position of the church. 
 
 225 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 both languages. The children are now taught more Bible stories, 
 which are applied to the experiences of the child. The Small 
 Catechism is supplemented by explanations and proof-texts in 
 question-and-answer form, which the children memorize, together 
 with Lutheran hymns. 
 
 In the sixth, seventh, and eighth grades the text of the Cate- 
 chism is gone over again, to which is added the Table of Duties 
 and Explanations, all-in-all about thirty-five questions and answers, 
 together with about eight hundred proof-texts. The Bible stories 
 already learned from both the Old and the New Testament are 
 reread, together with additional stories, about sixty from the Old 
 and seventy from the New Testament. Important psalms and 
 additional hymns are also memorized. Church history covering 
 the first three centuries is touched upon, while the Reformation 
 period is studied In detail.^ 
 
 Lutheran Scheme op Instruction fob Classes in Religion* 
 
 The following scheme is suggested, no plan having been framed 
 for all churches. The classes are divided into the following 
 groups: 
 
 Infants 5 to 7 years. 
 
 Primarians 8 years. 
 
 Juniors 9 to 10 years. 
 
 Intermediates 11 years. 
 
 Preparatorians 12 years. 
 
 Catechumen 13 years and over. 
 
 All children are invited to attend the regular church service. 
 When nine years of age they are required to do so. An important 
 part of the work is the report of last Sunday's sermon, given 
 orally by the younger children and in written form by the older 
 ones. 
 
 Scheme op Instruction for Classes in Religion 
 
 
 Catechumens 
 
 Preparator- 
 ians 
 
 Intermediates 
 
 Juniors 
 
 Primarians 
 
 Infants 
 
 Bible Study 
 
 Review 
 New Lesson 
 
 Bible 
 
 Readings 
 
 Texts 
 
 Review 
 
 New Lesson 
 
 Bible 
 
 Readings 
 
 Texts 
 
 Review 
 
 New Lesson 
 
 Bible 
 
 Readings 
 
 Texts 
 
 Review 
 
 New Lesson 
 
 Bible 
 
 Readings 
 
 Texts 
 
 Review 
 
 New Lesson 
 
 Texts 
 
 Review 
 
 New Lesson 
 
 Texts 
 
 ' Religious Education, February, 1916, p. 8. 
 
 ' Religious Education in the Public School, George U. Wenner, p. 80. 
 
 226 
 
DENOMINATIONAL WEEK-DAY CURRICULA 
 
 Scheme op Instruction for Classes in Religion — Continued 
 
 
 Catechumens 
 
 Preparator- 
 iana 
 
 Intermediates 
 
 Juniors 
 
 Primarianfl 
 
 Infanta 
 
 Catechism 
 
 The Creed 
 
 and Means 
 
 of Grace 
 
 Explained 
 
 The Com- 
 mandments 
 
 and the 
 
 Lord's Prayer 
 
 Explained 
 
 The Lord's 
 
 Prayer 
 Explained 
 
 The Com- 
 mandments 
 
 Parti 
 Explained 
 
 The Ten 
 Command- 
 ments 
 
 The Lord's 
 Prayer 
 
 Church 
 Service 
 
 Morning 
 Service 
 
 Evening 
 Service 
 
 Morning 
 Service 
 
 Evening 
 Service 
 
 Morning 
 Service 
 
 Evening 
 Service 
 
 Morning 
 Service 
 
 Evening 
 Service 
 
 Select Parts 
 
 Select Parts 
 
 Hymns 
 
 Ten chief 
 hymns 
 
 Ten chief 
 hymns 
 
 First verses 
 
 of ten chief 
 
 hymns 
 
 First verses 
 
 of ten chief 
 
 hymns 
 
 Ten 
 
 children's 
 
 hymns 
 
 Ten 
 
 children's 
 
 hymni 
 
 Prayers 
 
 Muniiug 
 
 Evening 
 
 Table 
 On entering 
 
 church 
 On leaving 
 
 church 
 
 Morning 
 
 Evening 
 
 Table 
 
 On entering 
 
 church 
 On leanng 
 
 church 
 
 Morning 
 
 Evening 
 
 Table 
 
 On entering 
 
 church 
 On leaving 
 
 church 
 
 Morning 
 
 Evening 
 
 Table 
 
 On entering 
 
 church 
 
 On leaving 
 
 church 
 
 Children's 
 Prayer 
 
 Children's 
 Prayer 
 
 Sermons 
 
 Written 
 Report 
 
 Written 
 Report 
 
 Oral 
 Report 
 
 Oral 
 Report 
 
 
 
 Bible Study 
 
 Books 
 Geography 
 Antiquities 
 
 Books 
 Geography 
 Antiquities 
 
 Books 
 
 of N. T. 
 
 Geography 
 
 Geography 
 
 
 
 2. THE DEMONSTRATION SCHOOL 
 (Episcopalian)^ 
 
 Saint Mary's Church School, on Lawrence Street, New York 
 city, is the official experiment station in matters of Religious 
 Education for the Province of New York and New Jersey. It is 
 called the Demonstration School of the Province. 
 
 Time — The week-day classes meet afternoons and evenings, 
 according to the age of the pupils. They meet after public school 
 hours, some classes as early as 3:30, some as late as 4:45, In the 
 afternoon. The evening classes are composed of those who are 
 no longer in school, or those who are in their last year of gram- 
 mar school. 
 
 Course of Studies — The material issued by the General Board 
 of Religious Education is used as the basis of the curriculum. It 
 furnishes a program for much besides informational teaching. It 
 is a series of plans calculated to set a school In motion along 
 lines of progressive studies, acts of worship, acts of service, 
 familiarity with Church usages, etc., and other phases of life 
 which comprise loyal, enlightened Churchmanshlp. 
 
 1 Leaflet supplied by the Episcopal Board of Religious Education, 289 Fourth 
 Avenue, New York. 
 
 227 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 DEPARTMENTS 
 
 This curriculum suggests the organization of the school under 
 the four following Departments: 
 Primary — 
 
 This includes the Beginners' Class (Kindergarten), ages 4, 5, 
 and three years in the Primary grade, ages, 6, 7, 8. 
 Junior — 
 
 Five years; ages, 9, 10, 11, 12, 13. 
 Senior — 
 
 Four years; ages, 14, 15, 16, 17. 
 Graduate — 
 
 Ages 18 and over. 
 
 PRIMARY DEPARTMENT 
 
 This includes the Beginners' Class (Kindergarten), ages 4, 5, 
 and three years in the Primary Grade, ages, 6, 7, 8. 
 
 To teach that having been made through Holy Baptism the 
 children of God we have a Father in heaven who knows and loves 
 us, and who wants us to love and obey him. 
 
 TABULATED STATEMENT OF PRIMARY LESSON MATERIAL AND 
 MEMORY WORK 
 
 GRADE 
 
 AGE 
 
 SUBJECTS FOR 
 STUDY 
 
 MEMORY WORK 
 
 Beginners 
 
 4—5 
 
 Simple Bible Stories 
 Nature Storiea 
 
 Simple Bible Texts 
 Simple Prayers 
 Hymns: 534, 553 
 
 I 
 
 6 
 
 Bible Stories 
 Nature Stories 
 Elementaiy Truths 
 
 Simple Bible Texts 
 The Lord's Prayer and 
 
 other short Prayers 
 Hymns: 540, 544, 537 
 
 II 
 
 7 
 
 Above Continued 
 
 As Above 
 
 III 
 
 8 
 
 Bible Stories in Chron- 
 ological order 
 
 The Lord's Prayer 
 Psa. 23, 121 
 St. Mark 10. 13—16 
 Catechism through 
 
 Commandments 
 Bible Texts 
 
 228 
 
DENOMINATIONAL WEEK-DAY CUKRICULA 
 
 LESSON MATERIAL 
 
 The Study material in the chart above comprises simple stories 
 from the Holy Scriptures with illustrations and applications 
 from the experience and knowledge which the children have 
 gained from the natural world and their companions. In the 
 Beginners' Class and in the Primary Grades I and II (ages 6, 7), 
 these stories should be very elementary. The children of the 
 Bible should be presented, as far as possible; also elementary 
 truths, as the love, power and wisdom of God, in such manner as 
 children can receive them. 
 
 CHURCH KNOWLEDGE 
 
 1. The parts of the church building and their use (simply). 
 
 2. The Christian Year in outline, emphasizing the great festi- 
 vals and their chief significance. 
 
 3. Various simple missionary incidents. 
 
 DEVOTIONAL LIFE 
 
 1. Attendance at children's services, and as soon as possible 
 with adults at the regular services. 
 
 2. Systematic weekly offerings, birthday offerings. 
 
 3. Personal prayers and thanksgivings. 
 
 4. Occasional attendance by classes at baptisms and church 
 worship, preceded and followed by an explanation of the services. 
 
 5. Anticipation of Confirmation and Holy Communion. 
 
 CHRISTIAN SERVICE 
 
 1. Acts of loving kindness to people and animals, helpfulness to 
 parents and teachers and pleasantness in home life. 
 
 2. Ministry to sick and needy. 
 
 3. Interest In the Font Roll. 
 
 Junior Departaient 
 (This includes five years; ages 9 to 13) 
 
 AIM 
 
 To quicken boys and girls in love for the Lord Jesus Christ 
 as the source of blessing and help to his people; to develop in 
 them the habit of obedience to God's holy will and command- 
 ments as the aim of their personal life, to train them into a life 
 of service for others and of worship of our Lord, and to lead 
 them on to Confirmation and Holy Communion. 
 
 229 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 TABULATED STATEMENT OF JUNIOR LESSON MATERIAL AND 
 MEMORY WORK 
 
 GRADE 
 
 AGE 
 
 SUBJECT FOR 
 STUDY 
 
 MEMORY WORK 
 
 IV 
 
 9 
 
 Old Testament 
 
 Biography 
 
 Review Catechism 
 through Command- 
 ments 
 
 Versicles (Evening 
 
 Prayer) 
 
 Gloria Patri 
 
 V 
 
 10 
 
 Old Testament 
 
 Biography 
 
 Catechism through "My 
 Duty to My Neigh- 
 bor" 
 
 Te Deum 
 
 Benedictus 
 
 Magnificat 
 
 Nunc Dimittis 
 
 Beatitudes 
 
 Books of Bible 
 
 VI 
 
 11 
 
 The Life of Oui* Lord 
 
 (Above continued) 
 
 VII 
 
 12 
 
 Personal and Social 
 Duties taught from 
 the Catechism, illus- 
 trated from the Bible 
 
 Catechism 
 Selected Psalms 
 Selected Collects 
 
 VIII 
 
 13 
 
 Missions of the Church 
 
 Nicene Creed 
 Gloria in Excelsis 
 General Confession 
 
 from Communion 
 
 Office 
 
 LESSON MATERIAL 
 
 Grade IV — Old Testament Biography. 
 
 Grade V — Old Testament Biography. 
 
 Grade VI — Stories on the Life of our Lord taken mainly from 
 the Gospel according to Saint Mark, as setting him before the 
 children in his active life among men. 
 
 Grade VII — Personal Duty and Social Duties, taught through a 
 series of lessons from the Bible. These lessons, based upon Holy 
 Scripture, should be largely extended expositions of our duties to 
 God and to our neighbor, as set forth in the Catechism. 
 
 Grade VIII — Missions of the Church. 
 
 230 
 
DENOMINATIONAL WEEKDAY CURRICULA 
 
 CHURCH KNOWLEDOK 
 
 Grade IV — The Christian Year and Catechism explained. 
 Grade V — Ability to find the places in the New Testament, and 
 in the Prayer Book for Morning and Evening Prayer. 
 Grade VI — (1) The Holy Days and Days of Abstinence. 
 
 2. Ability to find the places in the Old Testament. 
 
 3. Further and more detailed study of Missions. 
 
 Grade VII — The fabric, furniture and vestments of the Church; 
 the clergy and their duties. 
 
 Grade VIII— (1) Ability to find the places In the service for 
 Holy Communion, Baptism and Confirmation. 
 
 2. Detailed knowledge of certain mission fields. 
 
 DEVOTIONAL LIFE 
 
 1. Daily prayer and reading of Holy Scripture should be empha- 
 sized at this time; also definite praj'er and thanksgiving for 
 others. 
 
 2. Confirmation and faithful attendance at the Holy Com- 
 munion, ownership of Bible, Prayer Book and Hymnal, and 
 attendance at the regular services. 
 
 3. Systematic weekly offerings. 
 
 4. Birthday thank offering. 
 
 5. Loyalty to Christ whose cross is upon our foreheads. 
 
 6. Emphasis should be laid upon the duty and blessedness of 
 Personal Purity and Temperance. 
 
 CHKISTIAN SEBVICE 
 
 1. Share in the corporate life of the parish through the various 
 parochial activities and guilds, e. g.. Junior Auxiliary, Candidates' 
 Class for the Girls' Friendly Society, Boy Scouts, Knights of King 
 Arthur, etc. 
 
 2. Efforts to bring others to Church and Sunday school. 
 
 3. Gifts to Missions based upon concrete information. 
 
 4. Taking part in Mission Plays, and making articles to be 
 sold for the Lenten offering. 
 
 5. Collecting magazines for homes and hospitals. 
 
 6. Giving to specific local needs. 
 
 7. Making friends and being friendly to new boys and girls 
 in the schools, playgrounds and other social centers. 
 
 8. Visiting the sick and needy and institutions as far as suit- 
 able. 
 
 231 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 Senior Department 
 (This includes four years; ages 14 to 17) 
 
 AIM 
 
 To develop in the pupils an intelligent love for Christ's Church, 
 personal devotion to him in serving him in and through his 
 church. 
 
 To give the pupils proper materials for, and instruction in, the 
 way by which they may come to a right judgment in matters of 
 faith and duty during this period of questioning. 
 
 To lay a strong basis for the development of Christian con- 
 sciousness and faithful Churchmanship. 
 
 LESSON MATERIAL 
 
 Grade IX — A more advanced study of the Life of our Lord 
 Jesus Christ. 
 
 Grade X — The History of the Church, beginning with the Days 
 of the Apostles. 
 
 Grade XI — Christian Doctrine as Taught in the Catechism, 
 Bible and Prayer Book. 
 
 Grade XII — The Story of the Hebrews as a nation setting forth 
 faith in God, obedience to him and faithfulness to his worship 
 as conditions of success, and the preparation of the world for the 
 Messiah. 
 Note. — The order of the Lesson Material may be altered to suit 
 
 local conditions. 
 
 TABULATED STATEMENT OF SENIOR LESSON MATERIAL AND 
 MEMORY WORK 
 
 GRADE 
 
 AGE 
 
 SUBJECT FOR 
 STUDY 
 
 MEMORY WORK , 
 
 IX 
 
 14 
 
 Advanced Study of Life 
 of Our Lord Jesus 
 Christ 
 
 Collect for each Sunday, 
 Selected Hymns 
 
 Selected Portion of the 
 Scripture 
 
 X 
 
 15 
 
 History of the Church 
 
 XI 
 
 16 
 
 Christian Doctrine 
 
 XII 
 
 17 
 
 History of the Hebrews 
 
 
 CHURCH KNOWLEDGE 
 
 During these years careful instruction should be given with 
 
 232 
 
DENOMINATIOXxVL WEEK-DAY CURRICULA 
 
 references to the sacraments, their meaning, value and use; the 
 Church's rules for her people; her organization and Apostolic 
 Ministry. 
 
 Careful knowledge of the missionary activities of the Church 
 systematically arranged. 
 
 DEVOTIONAL LIFE 
 
 Emphasis should be laid upon the corporate life of the Church, 
 her common worship, common fellowship, and common service, 
 as something in which each pupil should have an active part. 
 Care should also be taken for the deepening of the spiritual life, 
 and establishing definite devotional practices as part of the soul 
 life of each scholar. There should also be presented the personal 
 call to the ministry and service of the Church. 
 
 CHBISTIAN SERVICE 
 
 Encourage the pupils to fulfill their responsibility to other 
 scholars as leaders, helpers and examples, especially in bringing 
 others to Church, Confirmation and Holy Communion; and to 
 continue their share in the parochial and general activities of the 
 Church, such as membership in missionary societies and mission 
 study classes. 
 
 Older scholars should be interested in matters pertaining to 
 the public welfare as expressions of their Christian faith and 
 life. 
 
 Graduate Department 
 (This includes at least five years; ages 18 and over) 
 
 AIM 
 
 To enable the older scholars to give a reason for the hope that 
 is in them, to build them up in their most holy faith, to strengthen 
 their love for the Church and to prepare them for earnest service 
 for Jesus Christ. 
 
 LESSON material 
 
 The Life and Teachings of our Lord Jesus Christ; The Church, 
 her history and work; The Epistles of the New Testament; The 
 History and Use of the Prayer Book; Christian Evidences; The 
 Principles of Sunday School Pedagogy and Organization; Missions 
 at home and abroad; Old Testament Prophecy. 
 
 CHURCH KNOWLEDGE 
 
 Instruction should be given concerning ecclesiastical symbol- 
 ism, and in the diocesan and national organization of the Church. 
 
 233 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 DEVOTIONAL LIFE 
 
 Emphasis should be laid upon the social and civic duties of 
 the Christian, and the part the Church should take in the cor- 
 porate life of the community. 
 
 CHRISTIAN SERVICE 
 
 All members should be engaged in some definite active service 
 in the Church and for the community, and should prepare them- 
 selves to become teachers in the Sunday school. This is the period 
 at which definite Social Service in theory and practice should be 
 undertaken along the lines indicated under Christian Service. 
 
 Home Department 
 font roll 
 The Board suggests the formation of a Home Department in 
 every Sunday school. The aim of such a Department will be 
 three-fold : 
 
 1. To complete the work of the Sunday school by enabling the 
 home to cooperate with the Sunday school in the training of those 
 who either will be or now are members of the school. 
 
 2. To extend the educational advantages of the Sunday school 
 to persons connected with the home who are unable to attend 
 the school. 
 
 3. To help cultivate in the home an atmosphere and customs 
 favorable to Christian nurture. 
 
 Suggestions for organizing a Home Department are given in 
 the course on this subject prepared by the Board for its Corre- 
 spondence School. 
 
 The Home Department, as conceived above, not only provides 
 lessons for adults unable to attend the Sunday school, but in- 
 cludes the formation of a Font Roll, which secures to the Sunday 
 school the income of individual lives as soon as they enter the 
 home, and helps the Church to fulfill its sponsorship. 
 
 SUMMER courses 
 
 The Committee is considering the preparation of summer 
 courses, as this Curriculum provides schedules for the winter 
 season of forty weeks. 
 
 teachers 
 The teachers of the week-day classes are for the most part 
 those who have had some training and experience in teaching in 
 
 234 
 
DENOMINATIONAL ^Vi^KK DAY CUKKICT'LA 
 
 day schools, Sundaj- schools, or both. While at present the teach- 
 ing staff is large, the plan is to arrange ultimately for a few 
 teachers to do the work on week days for the entire school, each 
 teacher meeting five or six classes sci)arately at different times 
 throughout the week. This scheme requires that the small staff 
 of week-day teachers be supplemented on Sundays by a much 
 larger staff of auxiliary teachers, for the reason that on Sundays, 
 like the other days, all the classes meet at the same time. The 
 course of studies for each class is continuous on week days and 
 Sundays, there being no break in the sequence of the work. Thus 
 the Sunday teaching continues, enlarges, reviews or "fixes" the 
 lesson taught in the previous week. To take a concrete example: 
 here is a teacher who holds four different classes of boys at four 
 different times through the week, teaching each class once. On 
 Sunday this same teacher takes one of those classes, while the 
 other three are taught by three auxiliary teachers who carry out 
 the directions given them by the week-day teacher. If necessary, 
 the week-day teacher, who is in every case the controlling factor, 
 can, while his own Sunday class is engaged in writing, visit his 
 other three classes for a short time in order to see that their 
 work is progressing as he would have it, or in order to give inci- 
 dental help to the auxiliary teacher. 
 
 Among other things, this plan provides opportunity for a 
 teacher in training to work in cooperation with, and under the 
 guidance of, a more experienced teacher who has an intimate 
 knowledge of what the former is trying to do. It may be that 
 in this way a very practical and effective means will be found of 
 adding concreteness and vitality to the process of teacher-training. 
 The nature of the teaching on Sundays is somewhat different from 
 that conducted during the week. The week-day session is the 
 longer of the two, lasting fifty minutes. Here the "advance work" 
 is done, the main part of the teaching. On Sunday half an hour 
 is spent in the church, where the school as a whole has its exer- 
 cises, worship, etc. Then follows the shorter teaching period, of 
 half an hour, which is devoted largely to drill-work, review, dis- 
 cussion. Such, in brief, is the plan that is in progress, by 
 way of experiment, at Saint Mary's. It will be noticed that the 
 matter of the relation of the church school to the public school 
 has hardly been touched upon. The description would have been 
 just as complete if the public school had not been mentioned. 
 Nothing that goes on in Saint Mary's Church school could not 
 have been put into practice as well ten years ago as now. The 
 
 235 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 present Saint Mary's program depends on no peculiar, or new, 
 system of public education, be it the much-discussed Gary Plan, 
 or a part-time plan, or any other form of schedular flexibility. 
 The opportunities for week-day religious instruction in Saint 
 Mary's parish are about what they hare always been, just as the 
 opportunities for it in almost every other parish in the country 
 are about what they have always been — no more, no less. The 
 interesting point is that recent discussions in the press and else- 
 where are opening the eyes of church people to those opportuni- 
 ties. There are some Americans who have seen the opportunity 
 for years, and who, seeing it, have thought it worth seizing for 
 the sake of their religion. "About ten years ago," wrote a promi- 
 nent Lutheran in 1907, "after several years of experiment on a 
 smaller scale, I established week-day classes for all the children 
 of the congregation, from five or six years upward. Attendance 
 was made obligatory." 
 
 But while the week-day work at Saint Mary's is not dependent 
 upon any peculiarity of public school routine, the question of 
 week-day religious classes cannot be discussed to-day without 
 some reference to the larger subject of the general relation 
 between church schools and public schools. Indeed the very fact 
 that Saint Mary's Church school is maintained during the week 
 without reference to the public school is itself a comment on the 
 subject. It suggests that the question of whether Episcopal (or 
 any other) parishes shall conduct religious instruction on week 
 days is one for those parishes to decide for themselves, regardless 
 of whether the public schools of their respective neighborhoods 
 are of the Gary type, the regular five-hour type, or any other. 
 Any parish that wants to hold week-day classes can do so. Some 
 parishes will find it expedient, others will not. In a community 
 where most of the children and youth of a parish live near 
 together, and have comparatively limited advantages, the church 
 will be hard put to it to find any convincing argument against 
 extending its educational offices into the week, if by so doing she 
 will be giving a better, fuller, and more effective training to her 
 children. At any rate the church can decide the question on its 
 own merits. 
 
 The church can have all the time she wants for religious in- 
 struction, subject only to the demands of parents. It is to the 
 homes, not to the public schools, that we must go for " a chance 
 to influence the child." It is they, not the schools, who are to 
 give to the church "more of the child's time." 
 
 236 
 
DENOMINATIONAL WEEK DAY CURRICULA 
 
 3. HEBREW RELIGIOUS SCHOOLS 
 
 There is no uniform course of study for all Hebrew schools, but 
 the following is taken from a curriculum for Jewish religious 
 schools by Eugene H. Lehman' as representing the tendency 
 among more liberal educators: 
 
 Course of Study — First Orade (Ages about six to eight). Gen- 
 eral title of the year's course: "How God Shows His Love for 
 His Children." (1) About twenty simple biblical and rabbinical 
 stories that abound in the imaginative and wonderful, and that 
 reveal God's care and love. (2) Several nature stories, showing 
 how in a most marvelous manner, God provides food, clothing, 
 shelter, etc., for all of his creatures, and how his love is revealed 
 also in the vegetable and mineral kingdoms. The children use 
 Bloch's cards for coloring. 
 
 Second Orade (ages about seven to nine). General title of the 
 year's course: "Things God Wants His Children to Learn and to 
 Do." (1) A series of ethical lessons upon such topics as obedi- 
 ence, helpfulness, habit of prayer, etc., copiously illustrated by 
 stories from the Bible, the Talmud, from nature, biography, his- 
 tory. (2) Simple stories of the Jewish and American holidays. 
 Owing to the want of satisfactory textbooks, teachers are urged 
 to follow the course offered by the correspondence school of the 
 Jewish Chautauqua Society. 
 
 Third Orade (ages about eight to ten). General title of the 
 year's course: "The Heroes Who Founded Israel." (1) From 
 Abraham to David. Textbook, The Junior Bible for Jewish School 
 and Home. Series 1, by Kent and Lehman. (2) Nature stories, 
 historical incidents, fables showing how God cares also for non- 
 Jewish people, 
 
 Foiirtli Orade (ages about nine to eleven). General title of the 
 year's course: "The Heroes Who Guided Israel through Dangers." 
 (1) From David to Amos (B. C. 1100 to B. C. 927), (2) Several 
 stirring incidents from history and real life that tend to rouse 
 a feeling of bravery and self-sacrifice. Textbook, The Junior 
 
 > In the Encyclopedia of Sunday Schools and Religious Education. 
 
 237 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 Bible for Jewish School and Home, Series II, by Kent and 
 Lehman. 
 
 Fifth Orade (ages about ten to twelve). General title of year's 
 course: "Israel's Later Kings and Earlier Prophets." (1) From 
 Amos to the Babylonian Captivity (B. C. 927 to B. C. 586). (2) 
 Several biographical studies of such men as Moses Mendelssohn, 
 Isaac M. Wise, Theodore Herzl. Textbook, The Junior Bible for 
 Jewish School and Home, Series III, by Kent and Lehman. 
 
 Sixth Orade (ages about eleven to thirteen). General title of 
 the year's course: "Israel's Later Leaders and Teachers." (1) 
 From the Babylonian Captivity to Judas Maccabseus (B. C. 528 to 
 B. C. 165). (2) Explanation of the Jewish calendar and of the 
 orthodox ceremonial life and customs. (3) Discussions on the 
 sanctity of the body and personal hygiene. (4) Biographical 
 stories of such men and women as Moses Montefiore, Abra- 
 ham Geiger, Emma Lazarus, George Eliot. Textbook, The Junior 
 Bible for Jewish School and Home, Series III, by Kent and 
 Lehman. 
 
 Seventh Grade (ages about twelve to fourteen). General title 
 of the year's course: "The Defenders and Early Rabbis of Juda- 
 ism." (1) From Judas Maccabaeus to the Completion of the 
 Talmud (B. C. 165 to A. D. 500). (2) Discussions on life prob- 
 lems and personal purity under the leadership of a well-balanced 
 physician, or of a specially trained and sympathetic teacher. (3) 
 Discussions of contemporary Jewish problems, such as the ghetto 
 problem, orthodoxy and reform, the relationship between Jew and 
 Christian. Textbook, M. H. Harris, Thousand Years of Jewish 
 History. 
 
 Eighth Orade (ages about thirteen to fifteen). General title 
 of the year's course: "Great Men and Movements in Mediaeval 
 and Modern Judaism." (1) From the completion of the Talmud 
 to the present time (500-1913). (2) Talks on social hygiene by 
 a physician or trained teacher. (3) Discussion of contemporary 
 Jewish problems, such as intermarriage, the Jew at college, anti- 
 Semitism. Textbook, C. Deutch, History of the Jews. 
 
 Ninth Orade (confirmation classes — ages fourteen to sixteen). 
 General title of the year's course: "The Jewish Religion — Its 
 Meaning, Its Demands, and Its Ideals." (1) The fundamental 
 teachings of Judaism. (2) Discussions of current religious prob- 
 lems, such as Zionism, the position of the Jewish woman, the 
 Jewish Home. (3) The discussion of moral, social, and personal 
 problems, such as child labor, personal purity, moral standards 
 
 238 
 
DENOMINATIONAL WEEKDAY CURRICULA 
 
 In business, etc. The textbook used Is Morris Joseph's Judaism 
 as Creed and Life. 
 
 The curriculum also provides for optional courses In Hebrew, 
 for a considerable amount of memory work, and contains numer- 
 ous suggestions for social service activities to be carried on by 
 the pupils. Postconfirmatlon classes are found In a more or less 
 flourishing condition in the various schools. 
 
 289 
 
CHAPTER V 
 
 PROPOSED CURRICULUM OF RELIGIOUS EDUCATION COR- 
 RELATED WITH PUBLIC SCHOOL CURRICU- 
 LUM—PRIZE ESSAY 
 
 The scheme presented herewith is contained in the essay of 
 Prof. Rugh which received the first prize of $1,000 from the 
 National Education Association in 1915. 
 
 Genebal Scheme fob Any Gbade* 
 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 institu- 
 
 tional loyalty. 
 
 E. Punishment religious — restoring broken spiritual unity 
 
 by inducing 
 
 (1) Repentance. 
 
 (2) Confession. 
 
 (3) Consecration to the right. (Example: Prod- 
 igal Son.) 
 
 F. Philanthropic enterprises. 
 
 II. COBBELATION 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 through parents' days, exhibits, and other 
 
 social gatherings. 
 
 III. COBEELATIONS AND COOEDINATIONS WITH ChUBOH. 
 
 For the present mostly a church problem. The Sunday 
 
 >For presentation of the scheme in full, together with other suggested schemes, 
 Bee The Essential Place of Religion in Education, a Monograph published by the 
 National Education Association, Ann Arbor, Michigan. Copies may be obtained 
 from D. W. Springer, secretary. 
 
 240 
 
CURRICULUM CORRELATION— PRIZE ESSAY 
 
 school and young people's societies can use some of the 
 material of school for their work. Some essays, debates, 
 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. 
 
 High School Ages in Detail 
 [. Subjects. 
 
 A. Present curriculum. 
 
 1. Science and mathematics. Study and measure- 
 
 ment of great forces of nature and physical life. 
 Great lessons in sense of proportion and values. 
 With the devout teacher the science pupils 
 "think God's thoughts after him," as Agassiz 
 said. "God geometrizes from all eternity." 
 Mathematics deal with eternal, universal prin- 
 ciples. 
 "Physical science leads to a knowledge of God 
 and an admiration of his power." — Karl E. 
 Outhe, Professor of Physics, University of 
 MicMgan. 
 "Biology and religion have a common mission 
 in the regeneration of man; . . . both are 
 needed to achieve highest possible expres- 
 sion of human power." — John M. Coulter, 
 Professor of Botany, University of Chicago. 
 "In spirit and aspiration, in motive and aim, 
 science and theology, philosophy, 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, Cohim- 
 Ma University. 
 
 2. History and literature. Every good teacher uses 
 
 these as means of culture and character. 
 
 3. Music and drawing. These are also means of 
 
 culture in the hands of the religious teacher. 
 
 4. Vocational subjects. These subjects are some- 
 
 times dubbed "materialistic," but not so by 
 those who have seen them as taught in good 
 241 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 schools. The social service aspect of a life 
 work dominates much of the vocational educa- 
 tion. 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 problem. 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 existence; survival of 
 the fittest; selection and reproduction; the eternal 
 principles of right and character; one's total sci- 
 ence 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 biographies 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: (1) 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 objec- 
 tion. 
 
 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 Bible, Gary plan. North 
 
 Dakota plan. 
 II. Discipline and Government. 
 
 D. The development of school spirit and institutional 
 
 loyalty through individual and group responsibility 
 242 
 
CURRICULUM CORRELATION— PRIZE ESSAY 
 
 for the good name of the school and community. 
 Democratic school government. 
 
 E. Reformation of wrongdoers. Study of Prodigal Son. 
 
 The development of the method of restoring oneself 
 to unity with the right after wrongdoing: (1) Re- 
 pentance. (2) Confession. (3) Consecration to the 
 right and the good of the school. This is distinct- 
 ively 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 coming to develop many forms of social service. 
 The poor and needy are always with a school. 
 Thanksgiving and Christmas may offer occasions. 
 Sickness, suffering, sorrow, and death offer occa- 
 sions for delicate and religious training. Community 
 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. 
 
 243 
 
CHAPTER VI 
 
 TYPICAL PLANS OF CHURCH AND COMMUNITY PRO- 
 CEDURE TOWARD MORE ADEQUATE RELIGIOUS 
 INSTRUCTION 
 
 1. PLAN OF ORGANIZATION OF INTERDENOMINA- 
 TIONAL FORCES AS EMBODIED IN THE INTER- 
 DENOMINATIONAL COMMITTEE ON WEEK- 
 DAY RELIGIOUS INSTRUCTION, 
 NEW YORK CITY 
 
 The Interdenominational Committee on Week-day Religious 
 Instruction, composed as far as possible of official representa- 
 tives of all religious bodies, submits the following report. 
 
 Statement of Aim 
 
 This Committee, representing as far as possible all religious 
 bodies in New York city, has been organized for the purpose of 
 stimulating, unifying, and promoting week-day religious instruc- 
 tion in the city of New York, along lines that shall conserve reli- 
 gious liberty, and maintain every possible safeguard against 
 proselyting. 
 
 Acting through its Borough Committees, and in cooperation 
 with denominational committees and with local churches and 
 synagogues, it seeks to have week-day schools for religious in- 
 struction established in different parts of the city to demonstrate: 
 
 1. Ways by which all school programs can be taken advantage 
 
 of without infringing upon the sectarian neutrality of the 
 public schools; 
 
 2. Ways by which individual churches can organize their edu- 
 
 cational work so as to include therein week-day religious 
 instruction; 
 
 3. Ways by which churches of several denominations can co- 
 
 operate in the management of a community school; and 
 
 4. Ways by which religious instruction can ultimately be pro- 
 
 vided on week-days for all children of any community. 
 244 
 
CHURCH AND COMMUNITY COOPERATION 
 
 II 
 Prixciples Involved 
 
 1. The development of the child's life should be a unitary pro- 
 
 cess in the light of modern psychology and education. That 
 development should include in proper correlation the phy- 
 sical, mental, and religious training of child-life. 
 
 2. The American principle of the separation of church and state 
 
 is reaffirmed. 
 
 Ill 
 The Situation 
 The general situation in this country and city emphasizes the 
 inestimable duty and privilege of the church in its own minis- 
 trations and through the home to give each child an adequate 
 religious education. Its resources and influence make this its 
 imperative service to the city and nation. Though the church has 
 enormous responsibilities to meet in its charitable enterprises and 
 missions at home and abroad, it is incumbent upon it for this very 
 reason to raise in this city and nation God-fearing citizens, and 
 thus to strike at the root of much of the poverty, injustice, and 
 crime in our civilization by adequate preventive work through 
 the religious instruction of children. In New York city, espe- 
 cially, the following elements of the situation should be kept in 
 mind: 
 
 1. Upon the public school has devolved to a large extent the 
 
 moral training of the child. In this city, only about 383,000 
 out of 831,000 children of the public schools are known to 
 have their public school training supplemented at their 
 places of worship by training in religious knowledge and 
 experience.' 
 
 2. Of these 383,000 children, many are probably in the habit of 
 
 reporting on week days out of school hours for various 
 forms of club work, young people's societies, and children's 
 organizations. About 60,000 are receiving more than one 
 period weekly of formal religious instruction. 
 
 3. The time is come when, in the interests of our city and 
 
 nation, all religious bodies should unite in recognizing 
 their obligations not only to the children now enrolled, but 
 to the hundreds of thousands at present apparently neg- 
 lected. 
 
 ' Exact statistics not compiled. The Roman Catholics report about 108,000; 
 the Jews about 50,000; the Protestants, about 225,000. 
 
 245 
 
KELIGIOUS EDUCATION AND DEMOCKACY 
 
 4. The need is urgent for all religious bodies to increase the 
 number of weekly periods, to broaden the curriculum, to 
 improve the equipment and method, and to raise up a body 
 of teachers as well equipped for their work as are teachers 
 of secular subjects. 
 
 IV 
 
 Schedules in New York City 
 In order to facilitate an understanding about the possibility of 
 extending week-day religious instruction in this city, the Inter- 
 denominational Committee on Week-day Religious Instruction 
 submits for consideration the findings of a subcommittee, com- 
 posed of Jewish, Protestant, and Roman Catholic representatives, 
 appointed to study the following problem: Under the existing 
 policy of separation of church and state, what plans for week-day 
 religious instruction are legal and feasible under the various 
 school conditions now obtaining or likely to obtain in New York. 
 
 1. Five-liour Schedule Including Lunch-hour. 
 
 No legal problems involved. 
 Time for religious instruction: after 2 p. m. 
 Place for religious instruction: private property. 
 Teachers: provided by religious bodies. 
 
 2. Six-hour Schedule Including Lunch-hour. 
 
 No legal problems involved. 
 
 A. School hours from 9 to 3 o'clock. 
 
 B. Double School Plan: School X, 8:30-2:30; School Y, 10:30- 
 
 4:30. 
 Time for religious instruction: A — after 3 o'clock. 
 
 B— School X, after 2:30. 
 School Y, before 10:15 
 and after 4:30. 
 Place: private property. 
 Teachers: provided by religious bodies. 
 Practice already established and feasibility of afternoon hours 
 demonstrated by Episcopalians, Jews, Lutherans, and Roman 
 Catholics. Other bodies are already giving considerable time to 
 week-day work in the form of clubs, young people's societies, and 
 children's organizations. This only needs to be organized and 
 scheduled, and improved in method and scope, to become effective 
 week-day religious instruction. 
 
 3. Sevenrhour Schedule Including Lunch-hour. 
 
 The Committee is now awaiting the outcome of the experi- 
 
 246 
 
CHURCH AND COMMUNITY COOPEKATION 
 
 mentation with the seven-hour and eight-hour schedule, and 
 will bring in a supplemental report. 
 
 V 
 Recommendatiox 
 
 The consultations of the Committee during the past year have 
 centered chiefly on the legality and feasibility of extending week- 
 day religious Instruction. In order that the Committee may pro- 
 ceed to further study of the methods, it respectfully recommends 
 its findings to the respective religious judicatories of the City 
 that, as far as possible, plans for an active campaign of religious 
 education in the City may be adopted by all bodies. 
 
 VI 
 
 Outline of Problems Connected with Week-d.\y Religious 
 Instruction in New York 
 
 1. Oeneral Preliminary Problems. 
 
 1. What different types of school are possible from the point 
 
 of view of the churches? 
 
 a. The week-day session of the church school. 
 6. Denominational schools. (Preferably demonstra- 
 tion schools.) 
 
 c. Community schools for cooperating denominations. 
 
 d. Schools for the unchurched. 
 
 2. What are the different situations to be met owing to — 
 
 a. Differences in population, race, church, etc.? 
 
 b. Differences in school schedules? 
 
 c. Diffnrences in the distribution of churches? 
 
 8. What type of day-school schedule best suits the community? 
 
 4. What type of religious week-day school is appropriate to 
 
 each of the different situations? 
 
 5. How can the unchurched children best be reached in any 
 
 community? 
 
 Shall there be separate schools, or shall they go to a com- 
 munity school? 
 By what methods shall these children be brought into the 
 
 various week-day schools? How can suggestions of 
 
 proselytism be avoided? 
 
 6. When it is decided under what auspices the week-day reli- 
 
 gious school is to be run, it will probably be found that 
 the types of schools will be reduced to two: 
 247 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 A. The school of the local church in week-day session. 
 
 B. The community school attended by either — 
 
 1. Children from different churches of the same 
 
 denomination, or 
 
 2. Children from churches of several denominations. 
 Children of unchurched parents are likely to be present in 
 
 each type of school. 
 
 II. The ProMems of the Local Church Organization. (See I, 6, A.) 
 
 1. How can pastors and people be informed and interested? 
 
 2. How can teachers be trained and secured? 
 
 3. How can adequate support be obtained? 
 
 4. How shall the church be organized for comprehensive work 
 
 in Religious Education? 
 
 5. How can materials for week-day instruction be secured? 
 
 6. How can the unchurched of the community be reached? 
 
 7. How can proper relations be maintained with day-schools, 
 
 without exceeding legal restrictions? 
 
 8. How can adequate time be secured without depriving chil- 
 
 dren of the time needed for outdoor play and exercise? 
 
 9. What shall be the relation of the Sunday sessions to the 
 
 week-day sessions? 
 Steps toward the solution of these problems are suggested in 
 the Report of the Subcommittee on Week-day Religious Instruc- 
 tion of the Interdenominational Committee (Protestant) on Reli- 
 gious Education. 
 
 III. The Problems of the Community School. (See I, 6, B.) 
 
 A. For the solution of what problems related to Community 
 Schools can all churches cooperate? 
 
 1. Community surveys. How shall they be conducted? 
 
 What shall be the objective? See method em- 
 ployed by the Federation. How can the informa- 
 tion be made available for all? 
 
 2. Districting of the City and locating suitable centers. 
 
 See report of the Subcommittee of the Manhattan 
 Committee. 
 
 3. Decision of types of public school and religious 
 
 school appropriate to each district. 
 
 4. Preparing and securing teachers. 
 
 5. Relations with school authorities: The problems of 
 
 "cooperation," and of legal interpretation. 
 
 6. Publicity. 
 
 248 
 
CHURCH AND COMMUNITY COOrEKATION 
 
 7. Provision of a "clearing house" for the exchange of 
 experience among denominations. 
 B. For the solution of what problems will Jews, Catholics, 
 
 and Protestants tend to work independently? 
 Thus: When a district is located for a community school, 
 
 1. How shall such a school be started? 
 
 2. How shall it be supported? 
 
 3. How shall it be supervised and controlled? 
 
 4. Where can it get teachers? Pay or volunteer? 
 
 5. What is the purpose of each of these schools, as 
 
 determined by the social and religious needs of 
 the community? 
 
 6. What shall be the curriculum? 
 
 7. What programs are suitable? 
 
 8. What social activities can be used? 
 
 9. What standards shall be set up? 
 
 10. How can these schools cooperate with the churches 
 
 from which the children come? 
 
 11. What shall be done with the unchurched? See 
 
 above, I, 5. 
 
 12. How many hours should each child come? 
 
 13. How can the school cooperate with the schedules of 
 
 the public schools (Gary, Ettinger, etc.), and 
 
 which schedules are adapted to church conditions 
 
 in each community? 
 
 Suggestions on some of these problems have been made in the 
 
 Report of the Subcommittee on Week-day Religious Instruction of 
 
 the Interdenominational Committee on Religious Education. 
 
 Comment ox the New York Experiment* 
 The following problems are defined by the Committee: 
 1. Different types of religious day schools: 
 
 (a) Week-day session of the Church School. 
 
 (6) Denominational Schools (preferably demonstration 
 
 schools). 
 (c) Community Schools for cooperating denominations. 
 id) Schools for the unchurched. 
 They feel that the types in practice will probably reduce to 
 
 A. The school of the local church in week-day session. 
 
 B. The Community school, attended by 
 
 > By Pev. Lester Bradner, Ph.D., at the Annual Convention of the Sunday School 
 Council, Boeton, January, 1917. 
 
 219 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 1. Children of different churches of same denomi- 
 
 nation. 
 
 2. Children from churches of several denomina- 
 
 tions. 
 
 So much for the hypothesis of the interdenominational com- 
 mittee in New York. What is actually happening? Besides the 
 Jews, who have 600 centers of instruction with a director, and 
 some 50,000 pupils, and the Roman Catholics, who have 44 centers 
 with an attendance of 8,000, the Protestant denominations are 
 maintaining about 25 centers, distributed as follows: 
 
 The Dutch Reformed Church, 8, with a Demonstration School 
 and a Director of Religious Education. 
 
 The Episcopal Church, 7, with a Demonstration School and a 
 plan for a Director. 
 
 The Methodists, 4, with a Demonstration School, a Director 
 and a Supervisor of the movement. 
 
 The Presbyterians, 3, with a Demonstration School in connec- 
 tion with Teachers College, and the Reformed Presbyte- 
 rians, 1. 
 
 In the light of the experiments already made in connection with 
 these centers in New York city, I desire to discuss briefly — 
 
 1. The question of a Community School. Theoretically it has 
 seemed a possible and feasible project to establish one school in 
 a locality or community to serve in competent fashion a number 
 of Protestant denominations. This was proposed in Gary some 
 time ago. It generally ta.kes a prominent place in discussions 
 concerning proposed systems of week-day instruction. Experience 
 seems to show that it is less feasible than was anticipated. No 
 Community School has ever been established in Gary. In fact 
 there is less likelihood of it there now than there ever has been. 
 Neither is a Community School a part of the practical operations 
 in New York. The very fact that, in theory, the week-day work 
 and the Sunday work of any child should be knit together so that 
 one would be the explanation of the other, demands that the 
 week-day instruction partake of the type used on Sunday. But 
 Sunday instruction is always denominational. So in part is the 
 week-day school. 
 
 On the other hand, combinations of local churches in the same 
 denomination in a single school are surely possible from this point 
 of view. I am not aware that this plan has actually been in oper- 
 ation, but it does not offer the objections raised against the Com- 
 munity School of combined denominations. 
 
 250 
 
CHURCH AND COMMriNITY COOPERATION 
 
 2. The Problem of a Teacliing Force. Nearly all beginnings in 
 this new plan of week-day religious instruction have made use of 
 salaried teachers. This in itself tends to fix a limitation upon the 
 work. Not every local church can afford a paid teacher. We 
 may reach such a situation by degrees, but at present it is for 
 practical reasons unattainable. Are we, indeed, shut up to this 
 dilemma? Or is there some hope of a solution which will allow 
 the use of voluntary service for the week-day work? I believe 
 that we are really in sight of such a solution. There is a very 
 considerable group of trained teachers and educators belonging 
 to every denomination who have thus far held aloof from reli- 
 gious instruction, partly because it was given on Sundays and 
 therefore cut Into a very necessary day of rest, partly because 
 the educational quality of the work proposed on Sunday was so 
 low in its standard as not to interest them. The week-day reli- 
 gious instruction presents a different situation along both of these 
 lines. It does not interfere with a day of rest and it is quite 
 possible to construct it upon approved lines in educational pro- 
 cesses. I have already referred to the fact that both Roman 
 Catholics and Jews have marshaled a very considerable group of 
 week-day teachers, many of them on the volunteer basis. In New 
 York a similar movement has now begun in the Episcopal Church. 
 There has been formed what is called "The Fellowship of Reli- 
 gious Education." This includes public school teachers and peo- 
 ple of all types professionally interested in education. One of the 
 conditions of membership is the voluntary gift of one hour a week 
 when called for, to be devoted to religious instruction on week 
 days. With the organization of such a volunteer force comes the 
 possibility of a very considerable amount of week-day instruction, 
 both teaching and supervision of teachers, practically without 
 cost to the church undertaking it. Along such lines as this there 
 is new hope of solving the problem of standard in administration 
 of week-day instruction in religion. 
 
 3. The Question of Subject Material. I cannot discover at the 
 present time that there is any unanimity of practice in the use 
 of teaching material in the different efforts at week-day instruc- 
 tion in religion. Theoretically we maintain that the week-day 
 instruction should be thoroughly correlated with that of Sunday. 
 In point of practice the approach to such correlation has not been 
 frequently worked out. Nevertheless, this appears to be more 
 a difficulty of the actual furnishing of such material in printed 
 form than an impossibility. There is every reason to believe 
 
 251 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 that if the new development of unified group life for children and 
 young people is accomplished, such as is contemplated in the 
 more recent reports of the Sunday School Council, it would be no 
 difficult matter to develop the Sunday lessons in the direction of 
 definite expression during the week-day time. It may be that 
 the character of the Sunday instruction will be modified by this 
 process. But our hope lies in the fact that every well-conceived 
 curriculum of the religious development of Childhood and youth, 
 ought of necessity to include more material than can usually be 
 handled in a school period on Sunday. I am of the opinion that 
 an increase of week-day instruction will soon provide the stimulus 
 necessary to accomplish this possible extension of the Sunday 
 educational program. 
 
 252 
 
CHURCH AND COMMUNITY COOPEKATION 
 
 2. SUGGESTIONS OP THE COMMITTEE ON RELI- 
 GIOUS EDUCATION OF THE NORTHERN 
 BAPTIST CONVENTION 
 
 The Chubcii and the Public School ix Religious 
 Education' 
 
 This Bulletin is here reprinted in full as an admirable illus- 
 tration of an effective denominational metliod of acquainting its 
 constituency with the more recent experiments in week-day reli- 
 gious education and of defining the denominational attitude 
 thereto. 
 
 A growing interest in the week-day religious instruction of the 
 young has brought forward again the questions relating to in- 
 struction in the Bible and religion in public schools. Several 
 special forms of activity in this field are to be noted: 
 
 The Daily Vacation Bible ScJiools. This is a plan of week-day 
 instruction in religion during the summer vacation." 
 
 The propaganda for Bible reading and study as a part of the 
 regular work of public schools. Various plans are urged.' 
 
 The distinctive experiments of the North Dakota high schools, 
 Colorado schools, Lakewood (Ohio), Gary (Indiana), and many 
 other places. These all provide for work in religion by school 
 pupils to be taken in churches or similar places outside the school 
 building. The plans are given with greater detail below. 
 
 At a joint meeting of the secretaries of the church educational 
 societies held in Chicago, January 13-15, the following resolutions 
 were passed regarding the relation of the church to the public 
 school : • 
 
 That in view of the great importance of Bible instruction as 
 related to public education, this council recommends to the church 
 boards composing this body that they bring before their supreme 
 judicatories a full statement of the situation looking toward action 
 in the following particulars: 
 
 ' From a report of the Commission on Moral and Religious Education to the North- 
 ern Baptist Convention, BulleHn No. 4. Copies may be obtained from the American 
 Baptist Publication Society, Philadelphia. 
 
 ' See Relipious Education, for August, 1914. Also p. 223, supra. 
 
 • .See the description of many methods in the introductory portion of Bible Stories 
 and Psfilms, prepared and putslisbed by Wilbur F. Crafts, Washington, D. C. Also 
 pp. 15S-17ii, supra. 
 
 253 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 1. The favoring of legislation calculated to safeguard the right 
 to have the Bible read in the public schools. 
 
 2. The favoring of academic recognition by public school author- 
 ities for academic work done in Bible study outside of school 
 hours. 
 
 3. Requests to standardizing bodies in public instruction that 
 they define the conditions under which academic recognition may 
 be given for academic work done in Bible study. 
 
 4. Encouraging of churches and Sunday schools to provide for 
 such Bible instruction and allied work as will prepare them to 
 bear their part in the movements looking toward the proper 
 functioning of the church and the public school in religious 
 education. 
 
 This subject involves such important religious and political 
 issues and is so vital to the future usefulness of the churches 
 that it seems wise to review some of its fundamental principles. 
 
 I. Statement of Principles 
 
 The Baptist position of the separation of church and state leads 
 to the conclusion that it is inconsistent to use tax-supported insti- 
 tutions for private religious purposes. 
 
 The teaching of religion is a private responsibility. Religious 
 instruction means instruction in some faith. Matters of faith are 
 of private judgment and not of public choice. 
 
 The primary responsibility for religious instruction lies in the 
 family. The secondary responsibility lies with the church. 
 
 Every church will lose one of its greatest privileges if it relin- 
 quishes the teaching of religion to the state. 
 
 It is important that the development of the child's life be a 
 unitary process. The conception of education must include reli- 
 gious training, since education is the process of developing a 
 religious person. 
 
 II. The Situation 
 
 The child is already too much divorced from the life of the 
 church. The present activities of the churches in the teaching 
 of religion are inadequate: 
 
 As to time (usually thirty-five minutes per week). 
 
 As to subjects (fragmentary studies in Bible only, neglecting 
 creed, church, duty). 
 
 As to equipment (very few have any special facilities).^ 
 
 • See The Sunday School Building and Equipment, H. F. Evans, University of 
 Chicago Press. 
 
 254 
 
CHURCH AND COMMUNITY COOPERATION 
 
 As to numbers taught (as a rule not over sixty per cent of 
 young in church schools). 
 
 As to method (still few schools really using modern school 
 methods). 
 
 Our highly developed public school system lacks the assistance 
 of definite religious instruction in the development of character. 
 
 Leaders both of the school and of the church are awakening to 
 the problem of religious education as a common responsibility. 
 
 III. Some Proposals and Experiments 
 
 1. Legislation Jias been proposed regarding Bible reading in the 
 public schools. The public schools, however, are not religious 
 institutions; they are not designed for teaching religion nor for 
 worship. Their teachers are not selected and are not trained for 
 religious instruction nor upon any religious qualifications. The 
 use of the Bible for teaching religion or for purposes of worship 
 in a public school would be an exceedingly dangerous experiment 
 as giving the state power over religious doctrines and customs, 
 interfering with freedom of conscience, and taking from the 
 church its peculiar privilege of teaching religion to the young. 
 If a majority may demand the teaching of the Bible, a majority 
 may also demand the reading of the Koran or any other religious 
 literature. 
 
 We would urge that efforts be concentrated on securing for the 
 Bible the recognition of its place in literature in the regular 
 course in the school, and that we emphasize the Baptist position 
 of separation of church and state by insistence that the church 
 preserve its prerogative of teaching religion and does not aban- 
 don it to the state. 
 
 2. Academic recognition has been suggested for loork done in 
 Bible study and religion. Certain important experiments have 
 been made in this field which deserve attention. They illustrate 
 methods of correlating instruction in religion with the work of 
 general education. 
 
 (a) The North Dakota Plan. This plan was suggested by 
 Professor Vernon P. Squires, of the University of North Dakota. 
 The State High School Board authorizes a syllabus of Bible study. 
 Study may be carried on privately or in special classes outside 
 the high school and in connection with Sunday schools or other 
 Institutions. The work may be taught by any pastor, priest, or 
 other person. An examination is given at the time of the regular 
 State examination, papers are marked by readers appointed by 
 
 255 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 the State School Board, and, to those who pass, credit is assigned 
 to the extent of one half unit out of the sixteen required for high 
 school graduation. 
 
 The following distinctive points are to be noted: The syllabus 
 contains no religious instruction as such. Professor Squires says: 
 "Important as religious instruction is, we must not violate our 
 fundamental American idea of the separation of church and state. 
 The justification of Bible study, so far as the schools are con- 
 cerned, is found in the great value of a knowledge of scriptural 
 history and literature as broadly cultural subjects. This idea 
 must be constantly and consistently borne in mind and strenu- 
 ously insisted on." To avoid any suspicion of sectarianism, no 
 text-book except the Bible is prescribed. Any recognized version 
 of the Bible will be accepted. There is no insistence on any 
 theory of authorship or criticism. Memory passages must be 
 committed from both Old and New Testaments. The work must 
 be sufficient to amount to ninety hours of recitation, besides the 
 time of preparation. 
 
 It must be noted that this system applies to high school stu- 
 dents only, that it does not require or permit special absences 
 from the regular high school work, and that it is not done by 
 the school authorities or school members. 
 
 (fc) The Colorado Plan. The Colorado plan is the outgrowth of 
 the system conceived by the Rev. D. D. Forward, at Greeley, Colo- 
 rado, and first used in connection with the State Teachers' College. 
 The work is under a "State Council of Religious Education." In 
 November, 1913, the committee for the State Teachers' Association 
 recommended that high schools should give credit for Bible study 
 of corresponding grade, in Sunday schools which reached in their 
 classes the standards of the North Central Association, to an ex- 
 tent not to exceed one fourth unit for each year's work. Under 
 these conditions a four years' elective course of Bible study is 
 being prepared for use in Sunday schools and for high school 
 students. This system will require that the teachers of such 
 classes shall have at least an equivalent to the B. A. degree, and 
 shall have special training in the subjects which they teach, that 
 pupils shall be eligible to membership in an accredited high 
 school, that churches shall provide such classes with separate 
 rooms, freedom from interruption for at least forty-five minutes, 
 desks for each pupil, blackboard, maps, and reference work. 
 Credit is based upon forty recitations of forty-five minutes each 
 for each year with a minimum of one hour of study to each lesson. 
 
 256 
 
CHURCH AND COMMUNITY COOPERATION 
 
 Dr. L. D. Osborne, of Boulder, Colorado, writes: "The crux of the 
 matter lies in the requirement that the work shall be conducted 
 in the Sunday schools according to the standards of the North 
 Central Association of Colleges and Secondary Schools. This 
 means a forty-five-minute period, teachers who have had a college 
 education or its equivalent, individual rooms for the classes, and 
 a genuine study of the lesson on the part of the students.'" 
 
 (c) The Gary Plan. The Gary plan provides for children of 
 elementary and high school grades being excused from their 
 classes for from one to six hours per week, as may be arranged, 
 in order to attend classes in their churches. The parents elect 
 the church, and the churches provide special teachers as a rule. 
 On January 31, 1915, the following churches had special teachers, 
 professionally employed, conducting classes, in some instances as 
 many as six hours a day: Baptist, Episcopalian, United Presby- 
 terian, Congregational, Methodist, Disciples, Presbyterian In 
 United States of America, English Lutheran, and Reformed 
 Jewish. It is to be noted that no school fund is used for this 
 purpose and no instruction is given in the public school, nor are 
 school teachers employed. The system, however, does involve 
 certain definite provisions on the part of the church, and demands 
 trained teachers in every church. 
 
 (d) The Vi'cnncr Plan. The Wenner plan is described by Dr. 
 George U. "Wenner in his book. Religious Education and the Public 
 Schools. It provides for excusing all students one half day per 
 week, and allowing them to go to their respective churches for 
 instruction. This plan proposes an adaptation of the European 
 system to American conditions. 
 
 (e) Various plans are described in Bible in Schools Plans, by 
 Wilbur F. Crafts, including those mentioned above. He especially 
 advocates the reading of the Bible and Bible lessons at the open- 
 ing of school, and calls attention to the New Zealand plans. Sev- 
 eral other valuable experiments are being tried. Austin, Texas, is 
 working in affiliation with the State University on what is approx- 
 imately the Colorado Plan. Des Moines, Iowa, is experimenting 
 with the Gary plan. Several cities in Indiana are making similar 
 experiments. 
 
 3. Credit for week-day work has Veen proposed. 
 
 The North Dakota plan and the Colorado plan give credit for 
 work accomplished by high school students. Here care must be 
 exercised that the State does not secure the right to determine 
 
 ' See p. 185, supra. 
 
 257 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 the content of the curriculum. It may establish standards as to 
 its academic character, but it ought to be ready to accept any 
 work in any faith or doctrine provided it be of equal grade in 
 requirements of study. The doctrines, interpretations, and precise 
 content of the curriculum must be the responsibility of the 
 churches. 
 
 In the elementary grade credit must be based entirely on the 
 theory, established in fact, that the child is doing in the church 
 school work equivalent in time and study to that which he would 
 be doing in the school. Mr. Wirt, of Gary, goes even further, and 
 says that "if the community is willing that the child should spend 
 so much time in the church schools, it is no business of the school 
 what it shall study there." There should be no thought of tests 
 or examinations in the church school, for they are out of place 
 in elementary woi-k. The utmost care should be exercised to 
 grade the work of instruction, the conditions of study, the class- 
 rooms, apparatus, and discipline at least fully up to the standards 
 in the public schools. Then the scheme of credit would simply 
 be that no child should be retarded or conditioned on account of 
 time necessarily taken in attending the church day school for the 
 periods agreed upon with the school board. 
 
 4. It has 'been proposed to enlarge the church's course of 
 instruction in religion. 
 
 Week-day instruction affords opportunity to complement, not to 
 duplicate, the work of the church school on Sunday. If the child 
 can have three periods of work in religion each week instead of 
 one, it will be possible to arrange a fairly complete curriculum 
 of religious instruction, something at present not yet provided in 
 the United States. 
 
 In addition to the best work now offered in the Bible, the cur- 
 riculum ought to include Christian teaching or doctrine, conduct 
 or right living, the church — its history and present work, forms 
 of religious activity in social relations, organization and service, 
 modern religious literature in hymns, poems, and prose. 
 
 For convenience at present, it might be wise to consider the 
 school on Sunday as devoted, for the lower grades at least, to the 
 Bible, using the graded lessons already provided, and leaving 
 graded instruction in doctrines, duties, and church history to the 
 day school. But steps should be taken at once to arrange a fairly 
 complete curriculum of religion for all churches able in any way 
 to provide week-day instruction. This must be based strictly on 
 the child's developing life and its needs. 
 
 258 
 
CHURCH AND rOMMUNITY COOPEKATTON 
 
 IV. Conditions of Successful Work 
 
 1. Plant. A room designed and arranged as a classroom with 
 tables, suitable seats, blackboards, and apparatus is necessary. 
 This room must be hygienically, not ecclesiastically, lighted and 
 ventilated. 
 
 2. Instruction. The teacher should be trained. Not many 
 pastors can do this work, because it demands an exclusive devo- 
 tion to a precise schedule, which they cannot give. In churches 
 having two hundred children in the elementary school it is only 
 common-sense provision for their future religious usefulness and 
 for their present religious development to provide a leader, an 
 educator, devoting himself exclusively to them. 
 
 There need be no serious difficulty in cooperating with other 
 churches, so that one teacher serves more than one church. The 
 points of difference may, if necessary, be taught in the separate 
 Sunday schools. 
 
 3. Plan. It will not be worth while to withdraw children from 
 the public schools unless certain definite results are to be achieved 
 which could not be reached in any other way. We must be sure 
 that there are specific and worth-while things to be taught, dis- 
 ciplines to be covered, in order to secure definite educational 
 results. We must be as clear at least as other educators as to 
 the purpose of this school. 
 
 4. Schedule. Before asking for time from the public school 
 program, it would be wise to make certain whether the present 
 actual needs may be met by some other arrangement. Is it not 
 possible to find more time for instruction either on Sunday or on 
 other days of the week? Saturday may be available for organized 
 and directed play and social service. 
 
 V. Recommendations 
 
 (1) A more serious study to provide an adequate program of 
 religious education for the young in the time now available, espe- 
 cially on Sunday morning. No demand should be made for the 
 use of public school time until we make adequate use of the time 
 now available. 
 
 (2) The raising of educational work of the church to the point 
 of efficiency where we can claim the right of credits and academic 
 recognition. 
 
 (3) Plan to secure community unity of action on: 
 (c) A thorough survey of the needs. 
 
 (&) A program of work in religious education. 
 259 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 (4) Better physical equipment for educational work In the 
 church, 
 
 (5) Secure the employment of professionally trained directors: 
 (o) Either for a local church or (&) for a group of 
 
 churches. 
 
 (6) Prepare for week-day instruction special courses of study 
 and plans of coordinated activity of service. This gives the oppor- 
 tunity for the much-needed work in history, doctrine, conduct, 
 church relations, and general religious ideas. 
 
 (7) Develop the vacation Bible school plan. This affords op- 
 portunity to experiment in the field of week-day religious instruc- 
 tion. 
 
 (8) Become acquainted with the work of the public school. 
 
 SUGGESTIONS ON COUBSES OF STUDY 
 
 The following suggestions are put forth tentatively at this time 
 when no regular curriculum is organized for the week-day in- 
 struction, in the hope that they will furnish the basis for further 
 study and work. The curriculum is predicated on the general 
 theory that adequate instruction in biblical literature and biblical 
 history will be given in the school meeting Sundays. 
 Grade 1. Memorizing hymns, brief passages of Scripture, and 
 prayers. 
 Teaching by stories, principally, right attitude toward 
 family, friends, school, etc. 
 Grade 2. Memorizing selected passages and hymns with train- 
 ing in worship. 
 Stories of heroes of religion since the close of the 
 
 biblical canon. 
 Further training in forms of service in community 
 and church. 
 Grade 3. Continued memorizing. 
 Modern religious history. 
 Ideas of God and religious conceptions. 
 Grade 4. Further training in worship and teaching of Christian 
 conduct. 
 The story of the church. 
 Grade 5. The church and our relation to it. 
 Training in worship. 
 The life of Jesus and its meaning to-day. 
 Directed Christian service. 
 
 260 
 
CHURCH AND COMMUNITY COOPERATION 
 
 Grade 6. What it means to belong to the church. 
 
 The social duties in the light of Christianity. 
 
 Introduction to modern religious literature. 
 Grade 7. The story of the Bible in history. 
 
 Further studies in modern religious literature, espe- 
 cially poetry, worship, social duties. 
 Grade 8. Modern religious literature. 
 
 The church at work to-day. 
 
 Young people's organizations in general. 
 High School. Grade 1. The Bible as literature. 
 
 Early church history. 
 
 Conduct and life. 
 Grade 2. The mediaeval church. 
 
 Methods of Christian service. 
 
 Christian citizenship at work. 
 Grade 3. Modern church history. 
 
 Social problems. 
 Grade 4. The present-day church at work in the world. 
 
 Ethical problems. 
 
 SUGGESTIONS AS TO OBGAKIZATION 
 
 It Is possible to provide for the twelve grades of elementary and 
 high school during the five days of the week so as to have only 
 one grade at a time, as follows: 
 
 In churches or communities where the number of pupils in any 
 one grade would not exceed twenty-five the school week can be 
 divided into twelve or twenty-four class periods, each grade 
 appearing in one of the same once or twice a week. 
 
 Where the number of children in any one grade would exceed 
 twenty-five it is better to organize, so as to have smaller classes. 
 The school week can then be divided into twenty-four periods, five 
 hours of each day except Friday, four hours on Friday, and, for 
 example, one half the pupils in Grade 1 would take the first hour 
 and the other half of the pupils in this Grade 1 would take the 
 second hour. 
 
 This plan would require only one teacher at a time on any one 
 day. It may be difficult to find one teacher who could take all 
 the children of a church between the ages of six to nine on 
 Monday and those fifteen to seventeen on Friday, but a trained 
 teacher could do this much better than could a group of amateurs. 
 
 The simple fact ought to be recognized that almost all the teach- 
 ing In the so-called "evangelical" group in any community could 
 
 261 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 be done by a teacher in one church as well as by a teacher in 
 another. The distinctive teachings which separate the churches 
 could be left to the Sunday school, the one week-day period would 
 be sufficiently occupied if devoted to the knowledge upon which 
 all in the group are agreed. 
 
 VI. Further Interests of the Church in Public Education 
 
 While we agree that the public school cannot teach religion, we 
 ought to insist that it shall count for moral character. 
 
 Any discussion of the school problem ought to be based on real 
 knowledge of the facts. Pastors know altogether too little of the 
 inside of these schools. They should visit the schools. As social 
 leaders they are responsible for conditions in the schools. They 
 will find teachers willing cooperators in any reasonable enter- 
 prise. 
 
 The churches ought to encourage the formation of parent- 
 teacher associations or clubs. 
 
 It is possible to organize in any community what might be 
 called "A Council of Moral and Religious Education." This holds, 
 in a voluntary capacity, the same relation to the moral welfare 
 of the young as a village or city council holds to civic affairs. It 
 should consist of all pastors, public-school officers and teachers, 
 Sunday school superintendents and teachers, librarians, Young 
 Men's Christian Association and Young Women's Christian Asso- 
 ciation employed officers, social workers, leaders in women's clubs, 
 etc. It would lead in the study and organization of community 
 plans for week-day instruction in religion. 
 
 262 
 
CHURCH AND COMMUNITY COOPERATION 
 
 3. THE MALDEN PLAN^ 
 
 The Malden Plan 
 
 The Maiden School of Religious Education has developed from 
 a conviction on the part of many of the active church leaders of 
 Maiden that an adequate program of religious education for tlie 
 children of a community involves many problems which can only 
 be solved by community cooperation. Chief among these problems 
 is the training of religious teachers and leaders for the Sunday 
 schools, week-day religious schools, midweek recreational activi- 
 ties, and other religious agencies. The establishing of the Maiden 
 School of Religious Education is the initial step in a program 
 which will gradually develop into a thoroughly coordinated sys- 
 tem of religious education for the city of Maiden. 
 
 The program of the Maiden Council of Religious Education will 
 develop as rapidly as leadership and public sentiment will permit. 
 The plan must grow out of the community's needs, it must be in 
 every sense interdenominational, and each forward step must 
 come as the normal development of a carefully planned and thor- 
 oughly representative community program. The following outline 
 will suggest the work proposed by the Maiden 'Council of Reli- 
 gious Education: 
 /. The Development of a City System of Religious Education, 
 
 Including : 
 
 a. A City Board of Religious Education, analogous to the 
 
 Board of Education of the public schools. 
 
 b. A City Superintendent of Religious Education. 
 
 c. A City Training School for Leaders, including observation 
 
 and practice teaching. 
 
 d. Common Educational Standards for the guidance of the 
 
 Church Schools in the city. 
 
 e. A System of Week-day Religious Schools. This step in- 
 
 volves 
 
 (1) An adequate supply of trained lay teachers. 
 
 • From the announcement of the Maiden School of Religious Education, conducted 
 by the Maiden City Board of Religious Education. Sessions held each Tuesday even- 
 ing from 7:30 to 9:15 o'clock, at the Parish House of tho First Baptist Church, Mai- 
 den Square. The school year opens in October, and closes in April. Walter S. 
 Athearn, Director. 
 
 263 
 
KELIGIOUS EDUCATION AND DEMOCRACY 
 
 (2) A curriculum suited to the needs of the various 
 
 grades and related to the program of Sunday 
 instructions. 
 
 (3) An enlightened public sentiment which will in- 
 
 sure the necessary moral and financial support, 
 and prevent misunderstandings and partisan 
 controversies. 
 It is clear that religious week-day schools must come, but they 
 
 must come slowly as the result of careful experimentation and 
 
 statesmanlike direction. 
 
 2. The unification of all cMld welfare agencies of the city in the 
 interests of the largest efficiency. 
 
 3. The supervision of a complete religious census of the city with 
 special reference to the religious needs of children and young 
 people. 
 
 4. The direction of educational, industrial and social surveys for 
 the purpose of securing the facts upon wliich a constructive 
 community program can he "based. 
 
 5. The study of the recreational and social conditions of the city, 
 the training of local leaders, and the building of a scientific, 
 well balanced program of work, study and play for the children 
 of the city. 
 
 6. The creation of a community consciousness on matters of moral 
 and religious education, 
 
 Charactee and Pubpose of the Malden School of Religious 
 
 Education 
 
 The Maiden School of Religious Education is a high-grade 
 night college of religious education. It will attempt to do for the 
 training of religious educators what a city or State normal college 
 does for the training of secular teachers. The curriculum of the 
 school will cover all phases of the educational work of the local 
 church and the community. The two distinguishing features of 
 this school are: (1) A unified educational program in which all 
 courses will harmonize with an educational policy which the 
 entire faculty is expected to promote ; this means supervision and 
 direction of all work by the City Board of Religious Education 
 and by the director. (2) All courses offered by the school will 
 contribute to a city-wide program of religious education. All 
 lectures delivered, all literature distributed, and all bulletins 
 issued must contribute to the building of a community ideal 
 
 264 
 
CHURCH AND COMMUNITY COOPERATION 
 
 which will give common conceptions and imlty of purpose so that 
 an adequate system of religious education may be established. 
 
 The pupils in this school are expected to work. Regular lessons 
 are assigned and students must study, recite, and pass examina- 
 tions just as they do in all standard schools. The courses require 
 hard work and much time, but they xvill make trained teachers. 
 It has not been the purpose to plan courses that can be taken 
 without effort by teachers who feel the honor of diplomas, stars, 
 badges, or seals. The aim has been to outline courses of train- 
 ing that are within the range of the average teacher, but which 
 require time, energy and some money, and whose chief incentive 
 is a desire to become efficient in the teaching service of the 
 church. 
 
 A church which contemplates week-day religious instruction 
 must come to see that a church which cannot adequately care for 
 children on Sunday has no right to ask for their time on week 
 days. Church schools that are not doing creditable work must 
 not ask the public schools for academic credit until their equip- 
 ment and their teaching force equals that of the public schools. 
 The request for high school credit for work done in local churches 
 must carry with it assurance that the work is in every way 
 worthy of academic credit. All these considerations demand 
 thoroughgoing community programs of teacher training. Teacher 
 training is serious business. Upon its success depends the future 
 of the church. Pastors and church boards must demand trained 
 intelligence on the part of religious teachers. They must be will- 
 ing to lead their teachers to heroic efforts and financial sacrifices 
 to the end that the children may be nurtured in the knowledge 
 and admonition of the Lord. 
 
 COOPEBATION WITH BOSTON UxrVERSITY 
 
 The recent enlargement of the Department of Religious Educa- 
 tion of Boston University made possible the plan of cooperation 
 announced in this bulletin. The city of Maiden has been selected 
 as a demonstration center for the university. The instructors 
 are drawn from the regular and extension faculties, and come 
 to Maiden for regular courses in their respective fields. These 
 specialists cooperate with the local religious leaders of Maiden 
 in the etablishing of a model city system of religious education. 
 
 Organization of School of Religious Education 
 The Maiden School of Religious Education has been established 
 
 265 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 by the Maiden Ministerial Association. This Association has 
 vested the management of the school in a City Council of Reli- 
 gious Education, a City Board of Religious Education, a director, 
 a secretary and a faculty of specialists in the field of religious 
 education. 
 
 1. The City Board of Religious Education. This Board consists 
 of seven members. This Board sustains substantially the 
 same relation to the School of Religious Education as a Board 
 of Education holds to the administration of a system of public 
 schools. It will be the duty of this committee to elect a director 
 of the school, approve the faculty and curriculum recommended 
 by the director, formulate rules and regulations for the school, 
 secure suitable quarters for the school, and to have general super- 
 vision of its work. This Board will select its own chairman, sec- 
 retary, and treasurer. It will be the duty of this Board to make 
 an annual report to the Maiden Ministerial Association and to the 
 City Council of Religious Education. 
 
 2. The City Council 0/ Religious Education. This council con- 
 sists of representative citizens of Maiden including the members 
 of the Ministerial Association, the superintendent of each Sunday 
 school in Maiden, and additional members representing the edu- 
 cational, civic, and religious interests of the city. All members 
 not serving ex officio are appointed by the Maiden Ministerial 
 Association. The Council holds at least three meetings each 
 year. The meetings of the council are for free and frank dis- 
 cussion of the problems of moral and religious education of the 
 city, for the dissemination of information and for the projecting 
 of new and improved methods and policies. The Council elects 
 its own president and secretary. The meetings of the Coun- 
 cil are presided over by the chairman of the City Board of 
 Religious Education. 
 
 3. Director. The director of the School of Religious Education 
 is the executive officer of the City Board of Religious Edu- 
 cation in so far as its relation to the school is concerned. With 
 the approval of the Board he selects a faculty, determines 
 courses of study, recitation schedules, rules and regulations for 
 the students, etc. The administration of the school rests with 
 the director and faculty. 
 
 4. Secretary. The City Board of Religious Education appoints 
 a secretary, who has charge of the records of the school, acts as 
 secretary for the director and faculty, and is in charge of the 
 details of the educational program of the Board. 
 
 266 
 
CHURCH AND COMMUNITY COOPERATION 
 
 Calknpar 
 
 The regular sessions of the school are held on Tuesday even- 
 ings. The year's work is divided into two semesters, as follows: 
 first semester, October to December; the second semester, January 
 to April. 
 
 Expenses 
 
 To defray the expenses of printing, postage, stenographic help, 
 special lecture talent, etc., a tuition fee of $1.00 for each semester 
 is charged. The tuition fees cover but a small part of the actual 
 expense of the school. Students are required to purchase text- 
 books and other material for class use. 
 
 Reference Library 
 
 The directors of the Maiden Public Library have established a 
 Sunday school room in which are found the reference books 
 recommended by the faculty of the Maiden School of Religious 
 Education. 
 
 Special Lectures 
 
 A series of special lectures is given throughout the year. 
 It is expected that at least once each month a great inspirational 
 message may be brought to the school by specialists in different 
 fields of religious work. These lectures precede the regular 
 sessions, being scheduled for 6:45 to 7:30 o'clock. 
 
 Faculty 
 Most of the men and women of the faculty have nation-wide 
 reputations in their respective fields. 
 
 Location of School 
 The sessions of this school are held in the Parish House of 
 the First Baptist Church, Maiden Square. 
 
 Supervised Teaching 
 An adequate program of teacher training will include (1) 
 knowledge, (2) observation, and (3) practice. During the second 
 half of the year courses in supervised teaching are conducted. 
 These practice courses supplement and complete the classroom 
 instruction in the theory of teaching. 
 
 International Approval 
 This school meets all the standards of the International Sunday 
 School Association, for Community Training Schools. Its grad- 
 
 267 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 uates are entitled to International Community Training School 
 Diplomas, as well as the diplomas awarded by the Maiden City 
 Board of Religious Education. 
 
 Malden Plan Indorsed 
 
 Resolutions adopted by the Committee on Religious Education 
 of the Massachusetts Federation of Churches, September 18, 1916: 
 
 Voted, that this Committee indorses "the enlargement of the 
 Department of Religious Education in Boston University School 
 of Theology," and commends its services to all seeking training 
 in this line; and that it also commends the plans of the Maiden 
 Federation of Churches to cooperate with that Department in the 
 establisment of a "Training School" and "Demonstration 
 Center." 
 
 Voted, that we recommend that, before week-day religious in- 
 struction be undertaken by the churches of any community, espe- 
 cially when an understanding with the public schools is involved, 
 there be thorough preparation and training of teachers similar to 
 that now being undertaken by the Maiden churches. 
 
 Children's Festival of Sacred Music 
 Besides training the teachers in musical leadership Professor 
 Smith conducts demonstrations with groups of children, cul- 
 minating in a musical festival. 
 
 Requirements for Graduation 
 
 A diploma of graduation is issued to students completing 
 three years' work, provided that the following conditions are 
 fulfilled: 
 
 First. The student must have completed satisfactorily six full 
 courses of instruction. 
 
 Second. Not to exceed two thirds of the work may be elected 
 from any one group of courses. 
 
 Third. Lessons missed may be made up by examination or by 
 such other tests as the instructors may require, but no student 
 shall be graduated vvho has not attended four fifths of all the 
 sessions for a period of three years. 
 
 Teacher-Training Classes in Local Sunday School 
 Each Sunday school should have as many teachers in training 
 as it has in service. New teachers must come from the Sunday 
 school enrollment. In order that new teachers may have oppor- 
 
 268 
 
CHURCH AND COMMUNITY COOPERATION 
 
 tunity for training, each school must maintain a teacher training 
 class. To encourage the establishing of such flasses this school 
 will accredit toward the completion of its tlireo-yiar course one 
 year's work done in the local Sunday school, providing the fol- 
 lowing conditions are met: 
 
 First. Textboolcs and teachers must be approved by the faculty 
 of the School of Religious Education. 
 
 Second. The minimum equipment shall bo: One set of Kent 
 & Madsen maps, or equivalent; adequate blaclcboard space; one 
 volume dictionary of the Bible (Hastings' preferred); ten vol- 
 umes of reference books suitable to text studied, approved by this 
 faculty. 
 
 Third. A separate classroom must be provided for the class. 
 
 Fourth. The recitation period shall be forty minutes. 
 
 Fifth. The class shall hold at least forty weekly sessions. 
 
 Sixth. The class shall not be confused with the workers' con- 
 ference, which deals with the problems of the present school. It 
 shall have in mind the interests of the fuUirc school. 
 
 Seventh. The entire year's work shall be devoted to one line of 
 work. It is recommended that local schools attempt only the 
 biblical instruction, leaving the professional training to this 
 school. 
 
 Weekly Program 
 
 The sessions of the school will be held each Tuesday evening, 
 beginning at 7:30 and closing at 9:15 o'clock. Two class periods 
 and a brief devotional period will be provided as follows: 
 
 (a) First Class Period, 7:30—8:10. 
 
 (b) Assembly Period, 8:10—8:30. 
 
 General announcements and a brief devotional service. All 
 students are urged to be present each session. 
 
 (c) Second Class Period, 8:30—9:15. 
 
 The schedule for the year, subject to change if deemed advis- 
 able, is as follows: 
 
 First Semester Second Semester 
 
 7:30 to 8:15— 7:30 to 8:15— 
 
 Organization and Administra- Organization and Administra- 
 tion, tion. 
 
 Principles of Recreational Children's Music. 
 
 Leadership. Life of Christ. 
 
 History of Moral and Religious Apostolic Age. 
 
 Education. Beginners' Methods. 
 
 269 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 First Semester Second Semester 
 
 Life of Christ. Junior Methods. 
 
 Apostolic Age. Intermediate Methods. 
 Beginners' Methods. 
 
 Junior Methods. 8:30 to 9:15— 
 
 Intermediate Methods. Primary Methods. 
 
 Adult Class Methods. 
 
 8:30 to 9:15— Music and Worship. 
 
 Primary Methods. Senior Methods. 
 
 Adult Class Methods. Elementary Psychology. 
 Practice "Work in Recreation. Old Testament History. 
 Senior Methods. 
 Elementary Psychology. 
 Old Testament History. 
 
 CouBSES OF Instruction 
 
 I. BIBLICAL 
 
 1. Old Testament History. It is the purpose of this course to 
 present the literature and history of the Old Testament in as 
 thoroughgoing manner as the time will permit. 
 
 Instructor, James T, Carlyon. 
 
 Textbook: Sanders. The History of the Hebrews. 
 
 Reference Books: Kent, The Historical Bible; Breasted, History 
 of the Ancient Egyptians; Fowler, A History of the Literature of 
 Ancient Israel; Cornill, The Prophets of Israel; Rogers, The Re- 
 ligion of Babylonia and Assyria; G. A. Smith, The Twelve Proph- 
 ets; H. P. Smith, The Religion of Israel; Marti, The Religion of 
 the Old Testament; Peritz, Old Testament History; Knudson, 
 Beacon Lights of Prophecy. 
 
 2. The Life of Christ. This course opens with a study of the 
 history of the Jews in the time of Christ. It covers the period 
 from the return from the exile to the fall of Jerusalem. After 
 this historical setting has been established the class will make an 
 outline study of the life of Christ. 
 
 Instructor, John F. Dobbs. 
 
 Textbook: Burgess, The Life of Christ. 
 
 Reference Books: Mathews, History of the New Testament 
 Times in Palestine; Burton and Mathews, Constructive Studies in 
 the Life of Christ. Stevens and Burton, Harmony of the Oospels; 
 Rail, New Testament History; Masterman, Studies in Oalilee; 
 Delitzsch, Jewish Artisan Life in the Time of Jesus; Sanday, Out- 
 
 270 
 
CHURCH AND COMMUNITY COOPERATION 
 
 lines of the Life of Clirist ; Kent, The Life and Teachings of Jesus; 
 Martin, The Life of Jesus; Gilbert, Jesus; Goodspeed, Htory uf thf 
 New Testament. 
 
 3. The Apostolic Aye. This course covers the history of the 
 early church giving special emphasis to the life and work of the 
 apostle Paul. 
 
 Instructor, Heber R. Harper. 
 
 Textbook: Gilbert, A Short History of Christianity in the 
 Apostolic Age. 
 
 Reference Books: Weinel, St. Paul, the Man and His Works; 
 Ramsey, St. Paul, the Traveler and the Roman Citizen; Purves, 
 Christianity in the Apostolic Age; Ramsey, The Church in the 
 Roman Empire; Case, The Evolution of Early Christianity; 
 Ropes, Apostolic Age; McGiffert, Apostolic Age; Weizsiicker, The 
 Apostolic Age of the Christian Church; Gilbert, Student's Life of 
 Paul; Peake, Introduction to the New Testament. 
 
 General Biilical References. 
 
 In addition to the reference books listed above there will be 
 available for the use of students in the biblical courses Hastings, 
 A Dictionary of the Bible in One Volume; The Bible for Home 
 and School Commentaries; Hunting, Story of Our Bible; G. A. 
 Smith and Bartholemew, A Historical Atlas of the Geography of 
 the Holy Land; Handcock, The Latest Light on Bible Lands; 
 G. A. Smith, The Historical Geography of the Holy Land; Lees, 
 Village Life in Palestine; Scares, Social Institutions and Ideals 
 of the Bible. 
 
 II. Departmental 
 
 For the purpose of securing unity throughout the departments 
 of the graded church school the instructors in departmental spe- 
 cialization courses will follow the general outline found in Chap- 
 ters IV to X of The Church School, supplementing the same with 
 collateral reading and a liberal use of the curriculum material 
 found in the various series of graded lesson courses. 
 
 I. Beginners. 
 
 For teachers of children four and five years of age. 
 
 This class will consider the problems of the Sunday kinder- 
 garten. 
 
 The course will include special work in the graded lessons 
 prepared for the Beginners' Department, and a careful discussion 
 of the room and its equipment, the teacher and her preparation, 
 
 271 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 order of exercises, music and games, table work, lesson story, 
 pictures, models and modeling, etc. 
 
 Instructor, Mrs. Willena Brown Reed. 
 
 Text Books: Athearn, The Beginners' Department of the Church 
 School; Danielson, Lessons for Teachers for Beginners. 
 
 Reference Books: Weigle, The Pupil and the Teacher; Farris, 
 The Sunday Kindergarten; St. John, Stories and Story Telling ; 
 Palen and Henderson, What and How; Clifford, Ring Songs and 
 Games; Hill, Song Stories for the Kindergarten; Cragin, Kinder- 
 garten Stories for the Sunday School and Home. 
 
 II. Primary. 
 
 For teachers of children six, seven, and eight years of age. The 
 work of this class will include a thorough study of the lesson 
 material suitable for the three grades in this department, together 
 with the discussion of such topics as the program, music for the 
 primary grades, methods of presenting the lessons, special day 
 exercises, illustrative material, pictures, models, classroom equip- 
 ment, etc. 
 
 Instructor, Grace Jones. 
 
 Textbooks: Athearn, The Primary Department of the Church 
 School; Thomas, Primary Lesson Detail. 
 
 Reference Books: Weigle, The Ptipil and the Teacher; DuBois, 
 The Natural Way; Sly, World Stories Retold; Wardle, Hand 
 Work in Religious Education; Scantlebury, Homes of the World 
 Babies in Silhouette ; Beard, Primary and Junior Songs for the 
 Sunday Schools; Type Missionary Lessons, Teacher's Text, 2d 
 year. Part 3. 
 
 III. Junior. 
 
 For teachers of children nine, ten, eleven, and twelve years of 
 age. This class will study the lesson material for the four years' 
 work outlined for the junior grades, and the vital problems pecu- 
 liar to the preadolescent child. Among the topics considered will 
 be classroom equipment, class discipline, lesson plans, pupils' 
 hand books and how to use them, illustrative material, home work 
 for pupils, etc. 
 
 Instructor, Grace Jones. 
 
 Textbooks: Athearn, The Junior Department of the Church 
 School; Baldwin, The Junior Manual. 
 
 Reference Books: Betts, The Mind and its Education; Worces- 
 ter, On Holy Ground, Leary, The Real Palestine of Today; Soares, 
 Heroes of Israel: Littlefield, Hand Work in the Sunday School; 
 
 272 
 
CHURCH AND COMMUNITY COOPERATION 
 
 Hunting, The Story of Our Bible; Winchester, Worship and Song; 
 Stuart, The Slury of the Masterpieces. 
 
 IV. Intermediate. 
 
 For teachers of pupils thirteen, fourteen, fifteen, and sixteen 
 years of age. 
 
 This class will undertake to study the graded lesson material 
 for the Intermediate Department, equipment, illustrative material, 
 pupils' handwork, classroom management, the pedagogy of ado- 
 lescence, source material for teachers, material for home occupa- 
 tion and reading of pupils, and the social life of the class. 
 
 Instructor, James T. Carlyon. 
 
 Textbooks: Athearn, The Intermediate Department of the 
 Church School; Slattery, The Qirl in Her Teens; King, The High 
 School Age. 
 
 Reference Books: Coe, The Spiritual Life; Betts, The Mind and 
 Its Education; Jenks, Life Questions for High School Boys; 
 McCunn, The Making of Character; Alexander, The Secondary 
 Department Organized; Bradford, The Messages of the Masters; 
 Kent, The Life and Teachings of Jesus; Hunting, TJie Story of 
 Our Bible. 
 
 V. Senior. 
 
 For teachers of pupils seventeen, eighteen, nineteen and twenty 
 years of age. 
 
 This class will study organization and management, the social 
 life of the class and the opportunities for religious service open 
 to students of this age. 
 
 Instructor. (To be selected.) 
 
 Textbooks: Athearn, TJie Senior Department of the Church 
 School; Lewis, TJie Senior Worker and His Work. 
 
 Reference Books: Cressey, The Church and Young Men; King, 
 The Moral and Religious Challenge of Our Times; Kent, The 
 Work and Teachings of the Apostles; Peritz, Old Testament His- 
 tory; Sutherland, Famous Hymns of the World; Boone, The 
 Conquering Christ; Hutchins, Graded Social Service for the 
 Sunday School. 
 
 VI. Adult. 
 
 For teachers of pupils over twenty years of age. 
 Among the topics discussed in this class will be class organi- 
 zation and management, duties of class officers and committees, 
 
 273 
 
EELIGIOUS EDUCATION AND DEMOCRACY 
 
 class activities, available Bible study courses, adult class litera- 
 ture, class management, relation of class to church organizations. 
 
 Instructor, Frederick L. Cleveland. 
 
 Textbooks: Woods, Adult Class Study; Cope, The Efficient Lay- 
 man; Wells, The Ideal Adult Class; Pearce, The Adult Class; Coe, 
 The Religion of a Mature Mind; Cope, Religious Education in the 
 Family. 
 
 III. Professional 
 
 I. Music and WorsJiip in the Church School. 
 
 The place of music in the worship of children. The study of 
 the child voice. The organization and management of children's 
 choir, music suitable to different departments of the church 
 school. 
 
 Members of this class will have opportunity to observe and 
 participate in the training of children for musical pageants and 
 other group demonstrations. 
 
 Instructor, H. Augustine Smith. 
 
 Textbooks: Pratt, Musical Ministries in the Church; Benson, 
 Studies in Familiar Hymns; Winchester, Worship and Song. 
 
 Reference Books: Lutkin, Mtisie in the Church; Lorenz, Practi- 
 cal Church Music; Vosseller, The Use of a Children's Choir in the 
 Church; Dickinson, Music in the History of the Western Church; 
 Curwin, The Boy's Voice. 
 
 II. Principles of Recreational Leadership. 
 
 Modern conditions that make play necessary. The dangers 
 from commercialized, professionalized and immoral forms of 
 amusements. Reasons for supervised recreation. Play instincts 
 and interests. Games that are suitable for each period of devel- 
 opment. Competition and cooperation. The natural playground 
 — nature and the simple arts of living. Camping. The Boy 
 Scouts of America; aim, methods and programs; community 
 aspects of scouting. 
 
 Instructor, Norman E. Richardson. 
 
 Textbooks: Richardson and Loomis, The Boy Scout Movement 
 Applied to the Church. 
 
 Reference Books: Young, Character Through Recreation; 
 Curtis, Education Through Play; Johnson, Education by Plays 
 and Games; Forbush, Manual of Play; Lee, Play in Education; 
 Fiske, Boy Life and Self Oovernment. 
 
 274 
 
CHURCH AND COMMUNITY COOPERATION 
 
 III. Methods and Practice Work in Recreational Leadership. 
 The care of the body in times of play. Games and contests 
 
 described. Scout games. Traclcing, trailing, nature study, swim- 
 ming, camp-cooliing. Common sense in leadership. Hiking and 
 treking. Discovering and training leaders. Using the resources 
 of a community. Sports that Icill and sports that build character. 
 Scouting and citizenship. Indoor and outdoor practice work and 
 demonstrations. 
 
 Instructor, James A. Wilder. 
 
 Textbooks: Boy Scouts of America, Handbook -for Boys (14th 
 edition) ; and Boy Scouts of America, Haiidbook for Scoutmasters. 
 
 Reference Books: Same as for Course Two. 
 
 IV. Organization and Management of the Modern Church School. 
 A class for superintendents, offlcers, pastors, church officers, and 
 
 others who are charged with the management or oversight of a 
 church school. It includes a discussion of the practical problems 
 of organization, gradation, curriculum, discipline, program, finan- 
 ces, records, teachers' meetings, etc. 
 
 Instructor, Walter S. Athearn. 
 
 Textbooks: Athearn, The Church School; and Cope, The Modern 
 Sunday School and its Present Task. 
 
 Reference Books: Evans, The SuiuXay School Building and its 
 Equipment; Hutchins, Graded Social Service for the Sunday 
 School; Athearn, The City Institute for Religious Teachers; 
 Meyer, The Graded Sunday School in Principle and Practice; 
 Hurlbut, Organizing and Building 2ip the Sunday School; Cope, 
 Efficiency in the Sunday School; Lawrence, Hoio to Conduct a 
 Sunday School, (revised edition) ; Coe, Education in Religion and 
 Morals. 
 
 V. The History of Moral and Religious Education. 
 
 The history of Moral and Religious Education from the earliest 
 times to the present day. The significance of religious education 
 for the Reformation. The parochial school system. The origin 
 and development of the Sunday school and other present agencies 
 and institutions. 
 
 Instructor, Edwin R. Bartlett. 
 
 Textbooks: Cope, The Evolution of the Sunday School; and 
 Seeley, History of Education. 
 
 Reference Books: Laurie, Historical Survey of Prechristian 
 Education; Monroe, Textbook in the History of Education; 
 
 275 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 Graves, History of Education, Vol. II; Trumbull, Yale Lectures 
 on the Sunday Scliool; Brown, The Sunday School Movement in 
 America; Simons, TJie Revival of Religion in England in the ISth 
 Century; Sampey, The International Lesson System; Schwick- 
 erath, Jesuit Education; West, Alcuin; Hughes, Loyola; Burns, 
 Growth and Development of the Catholic School System of the 
 United States; Feeney, The Catholic Sunday School; Brown, The 
 Secularization of American Education; Crooker, Religious Free- 
 dom in American Education; Riley, et al., The Religious Question 
 in PuMic Education, Organized Sunday School Work in America, 
 Vols. XII, XIII, XIV; Hodgson, Primitive Christian Education. 
 
 VI. Elementary Psychology and Pedagogy. 
 
 This course will be helpful to public school teachers, church 
 school teachers, and parents. It will deal with the unfolding mind 
 and the approved methods of teaching. A nontechnical but scien- 
 tific study. 
 
 Instructor, Walter S. Athearn. 
 
 Textbooks: First Semester, Betts, The Mind and Its Education. 
 Second Semester, Weigle, The Pupil and the Teacher. 
 
 Reference Books: James, Talks to Teachers on Psychology and 
 Life's Ideals; Betts, The Recitation; Bagley, Classroom Manage- 
 ment; Calkins, A First Book in Psychology ; Strayer, A Brief 
 Course in the Teaching Process; McMurry, How to Study; Ear- 
 hart, Types of Teaching; Colvin, The Learning Process; Adams, 
 Exposition and Illustration in Teaching. 
 
 276 
 
BIRLIOORAPHY 
 
 The following titles have been selected as bearing particularly 
 upon the subjects of the several chapters in Part One. 
 
 Chapter I. Compulsory Educatiox and Religious Freedom 
 
 Butler, N. M. The Meaning of Education. Macmillan, N. Y., 
 1898. 
 
 Cbooker, J. H. Religious Freedom in American Education. 
 American Unitarian Association, Boston. 1903. 
 
 Hadley, A. T. The Education of the American Citizen. Scribners, 
 N. Y. 1901. 
 
 Riley-Sadler-Jacksox. The Religious Question in Public Educa- 
 tion. Longmans, N. Y. 1911. 
 
 Chapter II. The Essentials of Democracy 
 
 Addams, Jane. Democracy and Social Ethics. Macmillan, N. Y. 
 1902. 
 
 Butler, N. M. True and False Democracy. Macmillan, N. Y. 
 1907. 
 
 Croly, H. D. Progressive Democracy. Macmillan, N. Y. 1914. 
 
 Dewey, John. Democracy and Education. Macmillan, N. Y. 
 1916. 
 
 Dole, N. H. The Spirit of Democracy. Crowell, Phila. 1906. 
 
 Eliot, C. W. The Conflict between Individualism and Collectiv- 
 ism in a Democracy. Scribners, N. Y. 1910. 
 
 Hadley, A. T. The Relations between Freedom and Responsi- 
 bility in the Evolution of Democratic Government. Scribners, 
 N. Y. 1903. 
 
 Scudder, Vida D. Socialism and Character. Houghton Mifflin 
 Co. Boston. 1912. 
 
 Chapter III. The Challenge of Democracy to the Protestant 
 Churches of Ajierica 
 
 Addams, Jane. The Spirit of Youth and the City Streets. Mac- 
 millan, N. Y. 
 
 King, H. C. Personal and Ideal Elements In Education. Mac- 
 millan, N. Y. 1904. 
 
 King, H. C. The Moral and Religious Challenge of our Times. 
 Macmillan, N. Y. 
 
 277 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 Smith, G. B. Social Idealism and the Changing Theology. Mac- 
 
 millan, N. Y. 1913. 
 Religious Education Association. Report for 1908, Education 
 
 and National Character. 
 
 Chaptee IV. The Teaching Inheritance of the Pbotestant 
 Churches 
 
 Scott, E. F. The Apologetic of the New Testament. Putnams, 
 
 N. Y. 1907. 
 Harnack, a. What is Christianity? Scribners, N. Y. 
 Haslett, S. B. The Pedagogical Bible School. Revell, N. Y. 
 
 1903. 
 
 Chaptee V. Some Prophets of Modern Democracy and the 
 New Education 
 
 Comenius. The Great Didactic. 
 
 Locke. The Conduct of the Understanding. 
 
 Rousseau. Emile. Appletons, N. Y., or D. C. Heath, Boston. 
 
 Pestalozzi. Leonard and Gertrude. D. C. Heath, Boston. 
 
 Froebel. The Education of Man. Appletons, N. Y. 
 
 Herbert. Outlines of Educational Doctrine. Macmillan, N. Y. 
 1901. 
 
 CuBBEBLY, E. P. Changing Conceptions of Education. Houghton 
 Mifflin Co., Boston. 1909. 
 
 DeGarmo, C. Herbart and the Herbartians. Scribners, N. Y. 
 1895. 
 
 Emerson, Mabel I. The Evolution of the Educational Ideal. 
 Houghton Mifflin Co., Boston. 1914. 
 
 Monroe, Paul. A Text-book on the History of Education. Mac- 
 millan, N. Y. 1905. 
 
 Parker, S. C. A Text-book on the History of Modern Elementary 
 Education. Ginn & Co., Boston. 1912. 
 
 Chapter VI. Typical Systems of State Education 
 
 Paulsen, Fr. German Education, Past and Present. Tr. by 
 
 Lorenz. Scribners, N. Y. 1908. 
 Shaw. The Movement for Reform in the Teaching of Religion 
 
 in Saxony. 
 Farrin6ton, F. E. The Public Primary School System of France. 
 
 Columbia Univ. Press., N. Y. 1906. 
 French Secondary Schools. Longmans, N. Y, 1910. 
 
 278 
 
BIBLIOGRAPHY 
 
 De Montmorency, J. E. G. Progress of Education In England. 
 
 Macmillan, N. Y. 1904. 
 
 The Evolution of the Religious Controversy in National Edu- 
 cation and National Life. 1906. 
 Garland. Religious Instruction in State Schools. 
 
 Chapter VII. The American Public School System in its 
 Relation to the Churches and Democracy 
 
 Rice. The Public School System of the United States. 
 
 Dexter, E. G. History of Education in the United States. Mac- 
 millan, N. Y. 1904. 
 
 Brown, S. W. The Secularization of American Education, Teach- 
 ers College, N. Y. 1912. 
 
 Hall, A. J. Religious Education in the Public Schools of the 
 State and City of New York. Univ. of Chicago Press. 1914. 
 
 U. S. Bureau of Education, Bulletin, No. 47. Digest of State 
 Laws Relating to Public Education. 
 
 Grafts, W. F. Bible in Schools Plans of Many Lands. Wash- 
 ington, D. C. 1914. 
 
 McCauley. The Bible in the Public Schools. 
 
 Salter. The Bible in Schools. Philadelphia. 1904. 
 
 Benderly, S. Aims and Activities of the Bureau of Education of 
 the Jewish Community. N. Y. 1912. 
 The Problem of Jewish Education in N. Y. City. 1914. 
 
 Burns, J. A. The Growth and Development of the Catholic Sys- 
 tem in the United States. 
 
 Conway. Catholic Education in the United States. 
 
 Siieedy. Catholic Citizens and Public Education. N. Y. 1902. 
 
 Wenner, G. U. Religious Education and the Public School. Am. 
 Tract Soc. 1912. 
 
 See also articles in Monroe, Cyclopedia of Education. Mac- 
 millan, N. Y. 
 
 Chapteb VIII. The Development of Educational Agencies 
 Within the Protestant Church 
 
 Brown, Marianna C. The Sunday School Movement In America. 
 
 Revell, N. Y. 1901. 
 Cope, H. F. The Evolution of the Sunday School. Pilgrim Press, 
 
 Boston. 1911. 
 Haslett, S. B. The Pedagogical Bible School. Revell, N. Y. 1903. 
 Sampey, J. R. The International Lesson System. 
 
 279 
 
RELIGIOUS EDUCATION AND DEMOCRACY 
 
 See also articles in Macfarland-Winchester, The Encyclopedia of 
 Sunday Schools and Religious Education. Nelsons, N. Y. 1915. 
 
 Chapter IX. Some Recent Experiments in Religious Education 
 Articles in Religious Education. Especially Volumes X and XI, 
 
 1915 and 1916. In these will be found a discussion of various 
 
 aspects of this subject. Vol. X, No. 6, contains a valuable 
 
 bibliography. 
 Bourne, R. S. The Gary Schools. Houghton Mifflin Co. Boston. 
 
 1916. 
 Wood, C. A. School and College Credit for Outside Bible Study. 
 
 World Book Co., N. Y. 1917. 
 Alderman, L. R. School Credit for Home Work. Houghton 
 
 Mifflin Co., Boston. 1915. 
 Chapell, Harriet. The Church Vacation School. Revell, N. Y. 
 
 1915. 
 
 Chapter X. The Mutual Relations of Church and State in 
 Providing Education for Democracy 
 
 Rugh-Wild-Frisbee-Reed-West. The Essential Place of Religion 
 in Education. Monograph published by the National Educa- 
 tion Association, Ann Arbor. 1916. 
 
 Chapter XI. Steps of Procedure toward Providing a System 
 
 OF Religious Education by the Churches 
 Atheabn. The Maiden Leaflets. Maiden. 1917. 
 
 Chapter XII. The Community Task of the Churches 
 Strayer, p. M. The Reconstruction of the Church. Macmillan, 
 N. Y. 1915. 
 
 280 
 
INDEX 
 
INDEX 
 
 Abelard, 37 
 
 America, Problem of, 27 
 American Public School System, 83 
 "American Spirit," 20 
 American Sunday School Union, 
 
 97, 142 
 Architecture, 135 
 Arizona, Legislation regarding 
 
 Bible in public schools, 94 
 Athearn, Walter S., 275 
 Augustine, 36 
 Australia, Religious instruction 
 
 in, 167ff. 
 Autocracy of Roman Catholic 
 
 Church, 28 
 
 Bacon, Francis, 42 
 Baptists, at Gary, 213 
 
 Commission on Religious Edu- 
 cation, Bulletin of, 253 
 Basedow, 54 
 
 Bible, Australian system of study, 
 167 
 
 Canadian Plans for study, 169 
 
 Colorado Plan, 119, I80PF. 
 
 Controversy regarding, in pub- 
 lic schools, 94 
 
 Daily Vacation Bible School 
 Plan, 122, 228 
 
 Demonstration School, 227fT. 
 
 Gary Plan, and the, 115, 207fT. 
 
 German Plan for study, 58, 62, 
 95 
 
 Instruction in, in United States, 
 97 
 
 Lakewood Plan, 113 
 
 Bible — continued 
 Lutheran Plan, 225 
 Maiden Plan, 270ff. 
 North Dakota Plan, 105, 173fr. 
 Place of, in religious education, 
 
 103 
 Popular ignorance of, 16 
 Popular interest in, 123 
 Protestant emphasis upon, 38, 
 
 83, 84, 94, 153f. 
 Public schools and the, 94, 95 
 Religious Day School and the, 
 
 119, 220fT. 
 Sectarian use of, 94 
 State Credit for study, 106, 107, 
 110, 115, 122, 123, 124, 173, 
 185 
 Time spent in study of, 14-15, 
 145 
 "Board Schools" in England, 74 
 Boston Society for Moral and 
 Religious Instruction of the 
 Poor, 97 
 Bovillc, Robert G., 121 
 Boy Scouts of America, 103, 138, 
 
 143 
 Brethren of the Common Life, 38 
 
 California, Legislation regarding 
 Bible in public schools, 94 
 
 Calvin, Calvinism, 81 
 
 Camp Fire Girls, 103, 138, 143 
 
 Canadian plans of religious edu- 
 cation, 169 
 
 Capital, oppression of, 21 
 
 Carey, Matthew, 96 
 
 283 
 
INDEX 
 
 Catechisms, Origin of, 34 
 Catholicism, Roman, 10 
 
 Attitude of, toward religious 
 
 instruction, 11 
 Attitude of, toward American 
 
 public school, 11 
 Attitude of, toward democracy, 
 
 28,29 
 Autocratic, Character of, 30 
 Parochial Schools, 11 
 Relation of, to religious educa- 
 tion, in France, 64 
 Rights of, in Germany, 55 
 Strength of, in England, 70 
 Charlemagne, 36 
 
 Child development. Periods of, 47 
 Child labor, 21 
 Child Study, 47 
 
 Christianity, alleged failure of, 5 
 Church and State, Separation of, 
 
 30 
 Church of England, opposition of 
 
 to public schools, 72 
 Church school, curriculum of, 138 
 Churches, cooperation of in re- 
 ligious education, 14, 138-139 
 Clement, 34 
 Cobbett, 71 
 
 Colorado Plan, 16, 108, 110 
 Attitude of Baptists toward, 256 
 Criticism of, 124 
 Curriculum, 185ff. 
 Comenius, 42, 43, 52 
 
 Influence upon America, 89 
 Commission on Christian Educa- 
 tion of the Federal Council, 
 101, 143 
 Baptist denominational, 253f . 
 Community School of Religion, 
 141, 144, 148, 244ff. 
 Maiden Plan for, 163ff. 
 Community Survey, 140 
 
 Community Teacher Training In- 
 stitute, 139 
 Compulsory education, 9, 30 
 Compulsory education law, Eng- 
 land, 74 
 France, 64 
 Germany, 54 
 Massachusetts, 82, 85 
 Pennsylvania, 85 
 Congregationalists at Gary, 214 
 Conservation movement, 21 
 Constitution of United States, 18 
 Conventions, Sunday school, 
 Denver, 99 
 Louisville, 99 
 Toronto, 99 
 Cooperation, of churches, 30, 125, 
 138-139 
 In local community schools, 
 
 141, 148, 244ff. 
 Of denominations, 142 
 Copernicus, 37 
 
 Correlation of Bible Study, 125, 
 141 
 In Germany, 153f. 
 Of religious education programs, 
 125, 138-139, 148 
 Corruption in democracy, 21 
 Council of Church Boards, 102, 
 
 143 
 Crafts, Wilbur F., 158, 167, 170, 
 
 257 
 Credit, Academic, for Bible study, 
 106, 107, 110, 115, 122, 123, 
 124, 173, 185 
 Attitude of Baptists toward, 
 255flf. 
 Crusades, 36 
 
 Curriculum of religious education, 
 131, 135, 137, 141-142 
 In England, 158ff. 
 In Germany, 153flf. 
 
 284 
 
INDEX 
 
 Curriculum of roligious oducalion Democracy — continued 
 
 — continued 
 In public schools, 210 
 Colorado Plan, 185 
 Daily Vacation Bible School, 223 
 Gary Plan, 213 
 Maiden Plan, 27(!fT. 
 North Dakota Phm, 173 
 Of denominations 
 
 Baptists, 2G0f. 
 
 Episcopalians, 227 
 
 Jews, 237 
 
 Lutheran, 225 
 Of moral education, France, 156 
 Religious Day School, 220f. 
 
 Daily Vacation Bible School, 121f., 
 
 139, 223 
 DeGarmo, Advocate of Herbart, 
 
 88 
 Democracy, Abuse of, 18 
 Achievements of, 20 
 Awakening, 148 
 Basis of, 22 
 Constitution and, 18 
 Corruption in, 21 
 Education and, in United 
 
 States, 90 
 Education for, 56 
 Education in, 9, 22 
 England and, 69 
 Essentials of, 18, 144 
 Extravagance of in America, 
 
 20 
 Faith and, 23, 27 
 Function of, 19 
 Germany and, 56 
 Ideal of, 26, 144 
 Individualism and, 22 
 In New England, 81 
 Intelligence in, 22, 23 
 Limitations of, 18 
 
 Meaning of, 17 
 Pilgrim Fathers and, 18 
 Primitive Christian community 
 
 and, 33 
 Problem of, in America, 26-27, 
 
 90 
 Progressive, 23 
 Religious education and, 17 
 Rights and duties in, 19, 23 
 Socialism and, 22 
 Task of, 23 
 The War and, 25 
 Trend in development of, 19, 20, 
 21, 22 
 Demonstration School, 116, 227ff. 
 Denominational cooperation in re- 
 ligious education. New York, 
 118 
 Denver Sunday School Conven- 
 tion, 99 
 Director of Religious Education, 
 138 
 Community, 141 
 Disciples of Christ, at Gary, 215 
 "District schools," Origin of, 84 
 Duties of individual in democracy, 
 19, 22, 146 
 Training in, in France, 67 
 
 Education, Aims of, 43, 44 
 Agencies of, 113, 114 
 American, in relation to church 
 
 and democracy, 80 
 Compulsory, 9, 85 
 English Revolution, effect of 
 
 upon, 44 
 Froebel and, 51 
 Graded text-books for, 43 
 Herbart and, 50 
 In England, 69ff. 
 In France, 64ff. 
 
 285 
 
INDEX 
 
 Education — continued 
 In Germany, 54ff . 
 In New England, 82, 84 
 In New York, 86 
 In Pennsylvania, 84 
 Nature and, 47 
 Organization of, in France, 65 
 Pestalozzi and, 48 
 Progress toward freedom in, 92 
 Prussia and, 55, 63 
 Public, changing attitude of 
 
 toward religious, 16 
 Public, weakness of, 16 
 Rousseau and, 46 
 Secularization of, 91, 92 
 Social betterment and, 49 
 State systems of, 
 
 England, 70, 158ff. 
 
 France, 65 
 
 Germany, 54, 55 
 Theory of, as development, 50 
 
 As discipline, 44 
 The State and, 39 
 Voltaire and, 46 
 Wirt's theory of, 113 
 Eggleston, Edward, 97 
 Elk Mound, Wis., 119 
 England, Curricula in, 158ff. 
 Established Church in, 70 
 Experimental character of edu- 
 cation in, 70 
 Non-conformist bodies in, 70 
 Progress of education in, 73 
 Religious education in, 146 
 Roman Catholics in, 70 
 Secondary education in, 78 
 Traces of feudalism in, 70 
 Enlightenment, 46 
 Enrollment, Public schools, 15 
 
 Sunday schools, 15 
 Episcopalians, at Gary, Ind., 217 
 Demonstration School, 227ff. 
 
 Equipment, 135 ^ 
 
 Erasmus, 37 
 
 Influence in England, 81 
 Ettinger Plan, New York, 115-116 
 Exploitation, 22 
 
 Faith and democracy, 23, 27, 30, 
 144 
 
 The churches and, 28 
 
 Religious instruction and, 28 
 Federal Council of Churches, 5, 14 
 Federated movement, 14 
 Fichte, 58 
 
 First Day or Sunday School So- 
 ciety, 96 
 Force and democracy, 23, 26 
 France, Educational system of, 64 
 
 Religion in, in eighteenth cen- 
 tury, 45 
 
 Religious education in, 145 
 
 Study of morals in, 95, 156 
 Frederick the Great, 54 
 Frederick William I, 54 
 Freedom, how affected by the war, 
 26 
 
 Religious, 9, 13 
 Froebel, 51, 52 
 
 Influence of in America, 89 
 
 Galileo, 42 
 
 Gary (111.), Plan, 16, 112f., 127, 
 207ff. 
 Attitude of Baptists towards, 
 
 257 
 Denominational curricula in, 
 
 213ff. 
 Time schedules, 125 
 Geneva republic, 82 
 Geography, study of biblical, 174, 
 
 187 
 Germany, Curricula of religious 
 education in, 153fif. 
 
 286 
 
INDEX 
 
 Germany — continuod 
 
 Democracy in, 57 
 
 Education in, 54-t)4, 145 
 
 Kultur, 57 
 
 Nationalism in, 57 
 
 Study of Bible in, 95 
 Gorst, Sir John, 77 
 Government, democratic theory 
 
 of, 19 
 Graded Lessons, 134 
 
 Authorized, Louisville, 99 
 
 Introduction of, 14 
 
 In Religious Day School, 119 
 Grading of pupils, 134 
 Gymnasium, 57, 59, 60 
 
 Harvey, 42 
 
 Hebrew Religious Schools, 237 
 
 Herbart, 50, 51, 52 
 
 Influence in America, 58 
 
 Influence in Germany, 56, 58 
 History, Church, study of, 154, 
 104, 181, 197 
 
 Sacred study of, 59 
 
 Study of Hebrew, 153f., 164f., 
 177f., 187f. 
 Home, present weakness of in re- 
 ligious education, 148 
 Huss, John, 38 
 Hymns, Selected for memorizing, 
 
 England, 162 
 
 Germany, 153f. 
 
 Ideals, 25 
 
 Independence, in religion, 13 
 
 Individualism and democracy, 13, 
 
 19, 22, 26, 90 
 Interdenominational cooperation 
 
 in religious education, 142 
 Interest and education, 50 
 
 Ignoring of, in French system 
 
 of moral instruction, 08 
 
 International Lesson Committee, 
 101 
 
 International Sunday School Asso- 
 ciation, 100, 102, 142 
 
 International Sunday School Con- 
 vention, 99 
 
 Interstate Commerce Commis- 
 sion, 21 
 
 Jacobs. B. F., 98 
 James, William, 89 
 Jesus and democracy, 32 
 
 As Teacher, 32 
 
 Purpose of, 144 
 Jews, At Gary (Ind.), 218, 219 
 
 Attitude of, toward religious 
 education, 10, 12, 168 
 
 Bureau of Education of, 10 
 
 Germany and, 61 
 
 Ideals of, 33 
 
 Independent of State credit, 125 
 
 Influence of, 30 
 
 Patriotism of, 28 
 
 Proportion of in England, 70 
 
 Religious schools, 237 
 
 Sunday schools, 11 
 
 Week-day schools, 10, 93, 95 
 Judaism, 10, 28 
 Juvenile Court, 21 
 
 Kepler, 42 
 Kindergarten, 52 
 
 Influence of in America, 88 
 Kingdom of God, 33 
 Kultur, 57 
 
 Lakewood (Ohio) Plan, 11 If. 
 
 Criticism of, 124 
 Lancaster, Joseph, 72, 86 
 Leadership in religious education, 
 need of, 142 
 
 Diversity of, 142 
 
 287 
 
INDEX 
 
 Legislation, regarding Bible study 
 in public schools: 
 
 Australia, 167 
 
 Arizona, 94 
 
 California, 94 
 
 Canada, 169fif. 
 
 England, 158ff. 
 
 Illinois, 94 
 
 Massachusetts, 95 
 
 Minnesota, 94 
 
 Missouri, 94 
 
 Montana, 94 
 
 Nebraska, 94 
 
 New York, 94 
 
 Pennsylvania, 95 
 
 Washington, 94 
 Liberty, religious, 13 
 Life of Christ, Study of, 153, 164f ., 
 
 119, 189f. 
 Locke, John, 44, 52 
 Louisville Convention, 99 
 Luther, Martin, 38, 54, 82 
 Lutheran Church, Rights of in 
 Germany, 56 
 
 German education, and, 63 
 
 Independent of State credit, 125 
 
 Plans of education in United 
 States, 225fiF. 
 
 Maedchen-schule, 60 
 Maiden (Mass.), Plan, 263ff. 
 Mann, Horace, 85 
 Massachusetts Bay Colony, 82 
 
 Law of 1687, 81, 97 
 McMurry, Advocate of Herbar- 
 
 tian system, 88 
 Melanchthon, 40, 54 
 Memory work, Germany, 153f. 
 
 England, 159f. 
 
 North Dakota Plan, 178, 183 
 Methodists, at Gary, 216 
 
 Militarism, Effect of, upon French 
 system of education, 68 
 German, 56 
 
 Minnesota, legislation regarding 
 Bible in schools, 94 
 
 Missionary Education Movement. 
 14, 101 
 
 Mission bands, 100 
 
 Missouri, legislation regarding Bi- 
 ble in schools, 94 
 
 Monitorial system, 86 
 
 Monroe, 49 
 
 Montana, legislation regarding 
 Bible in schools, 94 
 
 Moral education, French system 
 of, 66, 156 
 Unsatisfactoriness of, 69 
 
 Naef, 87 
 Napoleon, 56 
 
 National Education Association, 
 Action regarding religious edu- 
 cation, 15 
 Prize essay, 127 
 Nationalism, 25 
 Germany and, 57 
 The War and, 144 
 National Reform Association, 95 
 Nature study, 103 
 New England democracy, 81 
 
 Popular education in, 80 
 New Testament, Originated as 
 teaching material, 34 
 Plans for study of. Daily Vaca- 
 tion Bible School, 121f., 
 139, 223 
 Colorado Plan, 185ff. 
 Gary Plans, 112f., 207ff. 
 North Dakota Plan, 173 
 Newton, 42 
 
 New York, Community procedure 
 in, 139, 244ff. 
 
 288 
 
INDEX 
 
 New York — continued 
 Gary and Ettinger Plans in, 
 
 115-116 
 Legislation regarding Bible in 
 
 schoola, 94 
 Sunday School ITnion, 97 
 Nineteenth century and educa- 
 tion, 85, 89 
 Religious education in, 96 
 Nonconformists, England, 70, 76 
 Normal schools for religious edu- 
 cation, 130, 139 
 North Dakota Plan, 16, 105 
 Attitude of Baptists toward, 255 
 Criticism of, 124 
 Curriculum of, 173 
 Spread of, in other states, 108 
 
 Ontario, religious education in, 169 
 
 Origen, 34 
 
 Oswego movement, 87 
 
 Parker, influence in Chicago, 88 
 Parkes, Sir Henry, 167 
 Parochial school, Catholic, 11 
 Paulsen, 57 
 
 Peabody, Elizabeth, 88 
 Pennsylvania, education in, 84 
 Personality, importance of, 47 
 Pestalozzi, 48, 52 
 
 Influence of in Germany, 58 
 Influence in United States, 87 
 Pilgrim Fathers, 18 
 
 Democracy and the, 23 
 Pittsburgh Union, 97 
 Playgrounds commission, 21 
 Plunkett, John Herbert, 167 
 Prayers, Selected, for memorizing. 
 
 In English Plan, 159-160 
 Presbyterians at Gary, 216 
 
 Primitive Christian communities 
 a*) leaching centers, 33 
 Teaching problem of, 33, 34 
 Primitive Christianity in Roman 
 
 Empire, 35 
 Program of education, 93 
 Progress, in religious education, 17 
 
 Child's daily, 113 
 Protestants, Protestantism, Prot- 
 estant Churches, 10 
 Attitude toward general educa- 
 tion, 16 
 Attitude toward North Dakota 
 
 Plan, 107 
 Attitude toward religious edu- 
 cation, 12, 16 
 Community school of religion 
 
 and, 141 
 Contrasting ideals, 94 
 Contribution of, to democracy, 
 
 17 
 Cooperation in education, 30 
 Cooperation in religious educa- 
 tion, 13, 14, 141, 142 
 Emphasis on Bible, 83 
 Germany and, 61 
 Not dependent on State credit, 
 
 125 
 Public school program and, 93 
 Recent advance of cooperation 
 
 among, 14 
 Reason for ineffectiveness in re- 
 ligious education, 12 
 Recent experiments by, 124 
 Relation of, to democracy, 17, 
 
 23, 24, 28, 145 
 Resources for religious educa- 
 tion, 103 
 Responsibility of, for religious 
 
 education, 29, 93, 148, 149 
 Reliance upon Sunday school, 
 141 
 
 289 
 
INDEX 
 
 Protestants — cont i nued 
 
 Task confronting, 15, 29 
 
 Teaching function of, 29 
 
 Weakness of, 13, 93 
 Prussia, Education in, 54, 55 
 Psychology, John Locke and sci- 
 ence of, 44 
 Public School System, American, 
 80, 83, 90 
 
 Democracy and, 90 
 
 English, 70 
 
 French, 65 
 
 German, 54, 55 
 
 Massachusetts and, 83-85 
 
 New York and, 86 
 
 "Not godless," 95 
 
 Pennsylvania and, 90 
 
 Perfecting of, 14 
 Puritan Commonwealth, 94, 146 
 Puritans, in England and Amer- 
 ica, 81, 82 
 
 Raikes, Robert, 96, 104 
 Realschule, Oberrealschule, 60 
 Reformation, Democracy and the, 
 42, 91, 145 
 Influence of on America, 80, 94 
 New forces released by, 42 
 Our inheritance from, 41, 145 
 Progress of, 40 
 Purpose of, 39 
 Religious Day School, 118ff., 139, 
 
 220ff. 
 Religion, Place of in education, 
 
 139, 220ff. 
 Religious education, Aimb of, 103, 
 134, 138 
 Attitude of Jews, Roman Cath- 
 olics and Protestants com- 
 pared, 10-12 
 Attitude toward, England, 78, 
 79 
 
 Religious Education — continued 
 Community system of, 141 
 Cooperation in, 30, 125 
 Coordinate agencies of, 132 
 Correlation of, 138 
 Curriculum of, 136 
 Director of, 138 
 Divergent theories of, 13 
 Equipment, 135 
 Experiments in, 105ff. 
 
 Colorado Plan, 108 
 
 Gary Plan, 114 
 
 Lakewood Plan, 111 
 
 North Dakota Plan, 105 
 
 Religious Day School, 139,220 
 France and, 99 
 Froebel and, 51 
 Germany and, 54, 59-60, 62, 
 
 153f. 
 How safeguarded, England, 79 
 
 Germany, 61 
 Inefifectiveness of, 146 
 Interest of educators in, 15 
 Leadership of, 142 
 Need of, 16 
 New problem in United States, 
 
 147 
 No place in program, 92-93, 147 
 Normal schools for, 139 
 Not included in American pub- 
 lic school system, 89 
 Obstacle to, 13 
 Organization needed, 135 
 Plans of, Australia, 167 
 
 England, 159 
 
 France, 64, 69 
 
 Germany, 153 
 
 Ontario, 169 
 
 Saskatchewan, 170 
 Responsibility for, 10, 93, 148, 
 
 149 
 Standards of, 126 
 
 290 
 
INDEX 
 
 Religious education — continued Roiujin Catholics — continued 
 
 Steps of procedure toward inore 
 
 adequate plan, 134f. 
 Supervision, 135 
 Task of, 147 
 Time devoted to, 14 
 Trained teachers needed, 135. 
 Religious Education ^Vpsociation, 
 
 98, 102, 143 
 Chicago Convention of, 132 
 Religious freedom, 9, 13 
 Renaissance, 42 
 Revolution, American, 53 
 English, 44, 53 
 French, 53 
 
 Influence of on Germany, 58 
 Rights of individual, IS, 19, 22, 
 
 146 
 In democracy, 22 
 In education, 47 
 Strongly asserted in England, 
 
 69 
 Roman Catholics, Catholic 
 
 Church, Catholicism, 10, 40 
 Attitude toward American pub- 
 lic school, 11 
 Attitude toward Colorado Plan, 
 
 108 
 Attitude toward democracy, 28, 
 
 29 
 Attitude toward North Dakota 
 
 Plan, 107 
 Attitude toward religious edu- 
 cation, 11, 12 
 Autocratic character of, 28, 30 
 Doctrines challenged, 38 
 Distrust of, in France, 64 
 France and Roman Catholics in 
 
 eighteenth century, 45 
 Germany and, 61 
 Ideals of, in contrast to those 
 
 of Protestants, 94 
 
 Independent of State credit, 125 
 
 In Australia, 168 
 
 In England, Germany and 
 America, 80, 81 
 
 Parochial school, 11, 93, 95 
 
 Progi-am in parochial schools, 
 93 
 
 Proportion of in England, 70 
 Roman empire and Christianity, 35 
 Rousseau, 46, 52 
 
 fimile, influence of, 47 
 
 Influence on America, 89 
 
 Views on religion, 48 
 Rugh, Charles E., 128, 132 
 Rush, Benjamin, 96 
 
 Salzmann, 54 
 
 Saskatchewan, religious educa- 
 tion in, 170 
 "Saxony School Plan," 40 
 Scholasticism, 42 
 Schools, public. Centralized sys- 
 tem in France, 66 
 
 Enrollment, 15 
 
 Failure of, 16 
 
 Opposition to, England, 71 
 
 Primary system, France, 65 
 
 Secondary sj'stem, France, 65 
 
 Secondary system, England, 78 
 
 System of, England, 70 
 Scriptures, as basis of religious 
 
 education, 10, 38 
 Sectarianism, Effect of upon re- 
 ligious education, 13 
 
 Effect of, in England, 79 
 
 Safeguards against, 94 
 Secular education, weakness of, 15 
 
 Not necessarily atheistic, 92, 94 
 "Separatists," 81 
 Service, training in, 136, 229, 231 
 SociaUsm and democracy, 22 
 
 291 
 
INDEX 
 
 Special privilege, evil of in a de- 
 mocracy, 20 
 Squiers, Vernon P., 105 
 Sunday School, Agency for re- 
 ligious education, 146 
 Associations of, 14, 98 
 Contrasted with public schools, 
 
 14 
 
 Curriculum of, 135, 136 
 Enrollment, 15 
 Equipment of, 135 
 Movement, 96, 101 
 Federation of, 14 
 National Convention, 98 
 Organization of, 98, 135 
 Place to begin reform of re- 
 ligious education, 134 
 Present limitations of, 104 
 Protestants and the, 96, 146 
 Provision for training in, 136 
 Recent development of, 14 
 Society for promoting, 96 
 Stages of development, 101, 102 
 Supervision of methods in, 136 
 Teachers' qualifications in, 135 
 Weakness of, 147 
 Worship in, 136 
 
 Sunday School Council, 14, 15, 
 101, 102 
 
 Supervision of religious education, 
 135 
 
 Supplemental lessons, 100 
 
 Teachers, Qualifications and train- 
 ing, 135 
 
 Teacher Training Institutes, 139 
 Maiden (Mass.), Plan, 264ff. 
 
 Text-books of religious education, 
 142 
 
 Thomas b, Kempis, 38 
 
 Time devoted to religious educa- 
 tion, 147 
 
 Time schedules, 125 
 Toronto Sunday School Conven- 
 tion, 99 
 Trumbull, H. Clay, 98 
 
 Uniform Lesson System, 98 
 United States, composite citizen- 
 ship of, 25 
 Democracy in, 18, 20, 29, 144, 
 
 145 
 Sacrifice for democracy in the, 
 
 26 
 Struggle for democracy in, 19 
 System of education in, 145 
 University, German, 40, 63 
 Origin of, 37 
 
 Values, as affected by War, 25 
 
 In education, 44 
 Vaughn, H. R., 118 
 Vincent, J. H., 98 
 Volksschule, 57 
 Voltaire, 46, 52, 54 
 "Voluntary schools," England, 74 
 
 Waldo, Peter, 37 
 War, The, and democracy, 17, 25, 
 144 
 Costs of, 25 
 Motives behind, 25 
 Nationalism and the, 26 
 Results of, 25 
 Washington, State of. Legislation 
 regarding the Bible in schools, 
 94 
 Way, Robert, 97 
 
 Weekday religious instruction and 
 religious schools, Australia, 
 167 
 Canada, 169ff. 
 Community schools, 141 
 Cooperative, 139 
 
 293 
 
INDEX 
 
 Weekday rcligiouB instruction and 
 religious schools — continued 
 
 Daily Vacation Bible School, 
 121f., 129, 133 
 
 Demonstration School, 227 
 
 Gary Plan, 207 
 
 Hebrew schools, 10, 237 
 
 In England, 159 
 
 Instruction, 141 
 
 In Germany, 153 
 
 Lutherans, 225 
 
 Necessary for all, 146 
 
 Next steps, 138 
 
 Problems of in New York, 248 
 
 Religious Day School, 220f. 
 Wenner, George U., 227 
 White, Bishop, 96 
 Wirt, William A., llSff., 127 
 
 Wisconsin, Legislation regarding 
 Bible in Hchools, 94 
 Experiment with Religious Day 
 School, 118f. 
 Worship, training in, 136, 229, 231 
 In Demonstration School, 227(T. 
 In England, 159-160 
 Wycliffe, 38 
 
 Influence in England, 81 
 
 Young Men's Christian Associu- 
 tion, 102, 139, 142 
 
 Young People's Missionary Move- 
 ment, 100 
 
 Young People's Society (for Chris- 
 tian Endeavor), 137, 142 
 
 Young Women's Christian Asso- 
 ciation, 102, 139, 142 
 
 293 
 

 Date Due 
 
 
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