ene eee eee eT ee en een A a Ee Ne A He i iene nena a eT NN a a SE LTS ata aaadaadaeaenadta deme NT TER See ae RR A NY Be Re et redeem ened reaper nine sh rm in Wiener ernest ~ sees nonve eer ee om saa ET AS ST A A TA. TS ER ST a Se Benjamin, a rch and community Lf. Th CHURCH AND COMMUNITY RECREATION THE MACMILLAN COMPANY NEW YORK + BOSTON + CHICAGO - DALLAS ATLANTA * SAN FRANCISCO MACMILLAN & CO., Lutep LONDON + BOMBAY + CALCUTTA MELBOURNE THE MACMILLAN CO. OF CANADA, Lm, TORONTO CHURCH AND COM RECREATION BY / ALBERT BEN WEGENER LECTURER AND DIRECTOR OF RECREATION, DREW THEOLOGICAL SEMINARY Pew Dork THE MACMILLAN COMPANY 1924 All rights reserved CopyricHT, 1924, Br THE MACMILLAN COMPANY. Set up and printed. Published September, 1924, Printed in the United States of America. CONTENTS PAGE PrP UNING: WORD) aS ey con ea mmeem cn aed) Va a ieee MODERN? PLAY WEVIVAT ioe Weltee os kL DieCGAYP AND: KELIGIOUS: PRAGTIONS (0s. ce vice III. Tue Nature anp Vauvur or ReEcREATION . 28 / IV. Worxine Prinoretzs. Surrine Pray To PAGEANT ORNS eA eiruse gia a> va Vetehe Mera os MA fi V. QuatiricaTions oF Puay Leapers .... 7% _ VI. Recrmationan Management ...... TT Pee CUVBOO KWECERATION, : > 4). /. . sBene de aoe / VIII. Recreation Arrarrs. Essentiats . .. . 127 ERP MIOMMUNITY KREOREATION . «510 «0's lee 94 SMI UEAT UROREATION |... sc \v« «isc a's oh OO RISERS CoCo rte ee 0, eer ee eA ES THE OPENING WORD Tue only good reason for writing a technical book is co supply a need. Since the play and recreational move- ments have now demonstrated their worth sufficiently to convince the churches that they can and should be ap- plied to their own program of character building, the churches are calling for information as to how this can be done. The purpose of this book is to tell them how. It is the result of much thought and experience. For thirty-five years the author has been an active director and writer on the subject in college, Y. M. C. A.s, and theological seminary. For the last nine years he has taught and lectured at one of the leading theo- logical seminaries,—in fact, he is the only man giving his entire time to the subject in any such seminary. The recreation director of a church, whether he be an employed officer or a committeeman, will find here the principles, plans, and methods for conducting his work described and explained. Pastors also will find here rich material for addresses on the value of recreation for church work. Laymen, for the most part, are still prej- udiced on this subject of church recreation and espe- cially need information. Few of them realize how closely play has been associated with religious practices, not only in primitive but also in civilized states. The directions on how to conduct various recreational features have been reduced to the essentials. Verbiage is out of place here. The reader desires the facts in the fewest words. References are given to other books on each subject, so that anyone desiring more extensive in- formation may know where to find it. Although this book was written primarily for church workers, anyone who directs the recreational affairs of any group will find it equally valuable. (7) CHURCH AND COMMUNITY RECREATION a Y t “f i » "9 “ ad he eis . Ae ee 4 i oe ae Rs 7 i * ' QCHAPTER I Tur Mopern Pray Revivan Tue rise and growth of modern physical education, play, and recreation must be reckoned as one of the great achievements of the last half century. It would be interesting to know how large a contribu- tion these movements have made to modern civilization, but that can be only conjectured. It is more important to recognize their value and learn how to use them to make life more worth while. The two greatest ages of the world,—the ancient Grecian and the modern Euro- pean-American,—have been the periods when physical recreation has been most approved and practiced. Up to a generation ago the Christian church largely opposed competitive athletics and organized play, although it now most heartily approves them. During the Middle Ages a pale face was a distinctive mark of piety. Even as late as the eighteenth century a famous educator and philanthropist, Francke of Halle, said: “Play must be forbidden in all its forms. Children must be instructed as to the wastefulness and folly of play, that it distracts their minds from God and will work nothing but harm to their spiritual lives,’’4 The early church fathers condemned the pleasures 1See, also, “The Discipline” of the Methodist Episcopal Church, 1784, Baltimore. Presided over by Thos. Cole and Francis Asbury. Sec. 30, p. 34--Rules for Cokesbury College students on recreation: “We prohibit play in the strongest terms, and in this we have the two greatest writers on the subject that perhaps any age has pro- 11 12 Church ind Community Recreation derived from music, games, and play. St. Augustine attributed many of the sins of his childhood to an un- worthy love of play and fairy tales. The stern Puritans rightly opposed the excesses that characterized much of the pleasure seeking of their day. The extremes to which they carried their distaste for pleasure left succeeding church generations prejudiced against certain other kinds of recreation that have been discovered since to be of untold value in the training of character. No extensive study is required to perceive that the modern emphasis upon the value of play did not origi- nate with the Christian church. Nevertheless credit must be given to her for wisdom in accepting the movement now that its value has been definitely shown. The ancient Greeks knew the value of play. Their education consisted of three parts: Letters, music, and duced (Mr. Locke and Mr. Rousseau) of our sentiments; for though the latter was essentially mistaken in his religious system yet his wisdom in other respects and extensive genius are indisputably acknowledged. The employments, therefore, which we have chosen for recreation of the students are such as are of the greatest public utility in agriculture and architecture, studies more especially neces- sary for a new settled country. “Forms of recreation: The recreation shall be gardening, walk- ing, riding, and bathing outdoors, and carpenter’s, joiner’s, and cabinet maker’s or turner’s business within doors. “At least three acres shall be appropriated for a garden and a person skilled in gardening be appointed to overlook the students when employed in that recreation. “A convenient bath shall be made for bathing. A master or some proper person appointed by him shall be always present at the time of bathing. Only one shall bathe at a time and no one shall remain in the water above a minute. No student shall be allowed to bathe in the river. A taberna lignaria shall be provided on the premises with all proper instruments and materials and a skillful person be employed to overlook the students at their recreation. “The students shall indulge in nothing that the world calls play. Let this rule be observed with the greatest nicety, for those who play when they are young will play when they are old.” The Modern Play Revival 13 play, with the emphasis on play. Plato said: “Our children must take part in all forms of play to become well-conducted and virtuous citizens. The play of chil- dren has the mightiest influence on the maintenance of law.” The Romans stressed the military value of ath- letics. They thought little of free play, games, and com- petitive sports. Quintilian favored moderate play, since “in play the moral dispositions show themselves more plainly.” From the beginning, the Christian church was, for the most part, indifferent, if not opposed, to popular com- petitive sports; perhaps because they were practiced by the pagans. We shall consider the reason later at greater length. After the revival of Greek and Roman learning in the universities newly established by the church in the fourteenth century, advocates of physical education and recreation arose both within and without the church. Rabelais was one of the first to oppose the scheme of sedentary education in the sixteenth century. He wrote a scathing satire on the education of the day in which, after the pattern of the ancient Greeks, athletics and sports play a large part in the education of his hero. He was an atheist, however, and the church persecuted him and silenced his useful message. Nevertheless, Vit- torino von Feltre of Mantua, in the fifteenth century, ac- tually had some of these heretical notions put into practice in his school, making provision for riding, fencing, run- ning, Jumping, archery, and ball games. Richard Mul- caster of England (1561) made Greek physical training for a period of twenty years a part of the curriculum of his school. The example of these two men was followed by no one else, in spite of the approval in theory of the leading ‘educators of the time, for at least a hundred years. ) 14 Church and Community Recreation The leaders of the Reformation approved of play. Luther favored useful diversions. Erasmus believed that “Moderate play quickens the wit. The Greeks called the school, ‘Recreation,’ and the Romans, ‘Play,’ but to-day nothing has less to do with recreation and play than the school.” The great philosopher, Locke (1693) said: ‘‘A sound mind in a sound body is a short but full de- scription of a happy state. All play and diversion of children should be directed toward good and useful habits.”” Locke had a marked influence upon other edu- cators, the most notable of whom was Rousseau (1763), who wrote: ‘The body must be vigorous to obey the soul. A feeble body weakens the mind.” Rousseau de- fends play very strongly also in his book, “Emile,” and in turn greatly influenced Basedow, Pestalozzi, and Froebel. Basedow (1774) introduced physical training into his school and was the first to employ a physical director, Guthsmuth by name. After careful study of ancient and contemporary sources he laid the foundations of modern school physical training. Froebel and Pestalozzi gave play a major place in their schemes of education. Froebel’s “kindergarten” is education through play. He spoke of play as “the most spiritual activity of childhood.” Niemeyer recommends play as “a means of bodily, intellectual, esthetic, and moral education.” Jean Rich- ter calls play “the first poetry of the human soul, the expression of serious activities clothed in lightest wings.”’ Schiller says that “man is man only when he plays.” Lombroso declared that “play is for the child an occupa- tion as serious and important as work is for the adult.” Modern educators find play the very essence of life. Dr. Myerson is convinced that “Play is more than exer- cise; it is contact with the realities.” Dr. Hutchinson The Modern Play Revival 15 holds that “by play ye are saved. Anyone who is not frequently seen playing in public should be regarded with suspicion.” Dr. Richard Cabot stands back of these senti- ments: ‘‘The chief essentials of life are work, play, love, and worship.” Dr. Luther H. Gulick: ‘Play is diversion for the adult.— but it is life itself for the child. It is the child world. Tt is not idleness, it is the busiest of worlds. Play is self-activity, which is an end in itself. It is life, not merely the preparation for life. Play has a greater shap- ing influence over the character and nature of man than any other activity. True play is of the spirit; it is the spontaneous expression of inner desires. Moreover, sports express the ideals of a people. Their morals rise no higher than their play.” A recent writer, M. Ashby Jones, defines play as “‘the spontaneous expression of life, a kind of activity which has no sense of ‘ought’ to make it go, no obligation to make it sing, no coercion to make it think.” It is a surplusage of life which overflows through hands, feet, or tongue, conscious of its strength and eager to give it vent. At such times, we feel that we have got to run though we do not care to go anywhere, to sing though there is no audience, to do battle when there is no anger in us and no enemy about. While these spells last, we feel brimful of life. This is what we mean by the state- ment that the play spirit is the very essence of life. The full and free expression. Strong words of praise are these from men of standing in behalf of an instinct of human nature that has in the past been often too lightly esteemed by the average citizen. If these things are true, we are led to the conclusion that it is not merely unwise but positively sinful to suppress or \ 16 Church and Community Recreation neglect the play spirit, not alone of the young but of adults as well. Before presenting the many proofs that this attitude is a sound one, according to modern scientific research, let us deal first with a question that must be faced by all churchmen: If play is so important, why does the Bible say scarcely anything about it. Why has the church in the past been so indifferent. to it ? In the Old Testament there is no mention of anything that corresponds to modern athletic sports and only a few casual references to play. Abimelech discovers Isaac playing (sporting) with Rebeckah (Gen. 26:8); the children of Israel at Sinai feasted and then ‘‘rose up to play” (mock), (Ex. 32:6); Samson played (entertained ) before the Philistines (Judges 16: 25,27); the dancing women sang to each other in their play (derision), (1 Sam. 18:6); a battle once started under the pretext of play, (2 Sam. 2:14); Job (40:20) speaks of beasts playing; Job (41:5) and the Psalmist (104: 26) refer to the play of the leviathan; Isaiah (11:8) prophesies of “the child that shall play on the hole of the asp”; Zech- ariah (8:5) foretells of the time coming when children will play in the streets of the city. Dancing is mentioned with approval as a part of worship. (Eccl. 3:4) “There is a time to dance”; (Ps. 149:3; 150:4) “Let them praise him in the dance.” It must be remembered, however, that the dancing in this connection was merely individual swaying and stepping similar to our rhythmic gymnastics. Although the Bible does not mention sports, the Macca- bees refer to them, but not with approval. It appears that Greek sports were introduced into Jerusalem in 170 B. C., the Hebrew historian says of them: “A gymnasium was built, according to the custom of the heathen, close to the temple, where men and boys engaged in wrestling, The Modern Play Reval 1¥ boxing, archery, swimming, and other exercises, and such was the height of Greek fashion and increase of heathen manners that the (Hebrew) priests had no courage to serve any more at the altar but hastened to partake of the unlawful allowance in the place of exercise.” The disapproval of this Greek custom by the Hebrews was based on the fact that athletics were a part of the Grecian religion and that these exercises were done while nude, a practice which was forbidden in the Hebrew law. The Hebrews did not disapprove, however, of certain kinds of free play and exercise. Jerome (fourth century) tells of Hebrew boys handling heavy stones to train their muscles. Archery is referred to in the Mishna. Danc- ing and swimming were permitted except on the Sabbath and on festal days, but hunting was forbidden because Esau had been a hunter. From the sixth century A. D. strict Rabbinism continued to regard amusements much as the Puritans did, from a severely censorious point of view. It is well known that the attitude of the early and medieval Christians toward the natural and physical was an unfriendly one. ‘They misinterpreted the spirit of Jesus by taking too literally certain New Testament utterances, such as “‘It is the spirit that quickeneth, the flesh profiteth nothing,” (Jn. 6:63), or “If any man cometh unto me and hateth not . . . his own life also, he cannot be my disciple” (Lk. 14:26). On the other hand, they failed to understand what is implied in his saying, “T have come that they may have life and have it more abundantly.” The gospels contain no record that Jesus said anything about play, either in favor of or against it. (His only reference to play was in a rebuke to the Pharisees: “Ye are like children playing in the market place, saying: ‘We 18 Church and Commumity Recreation have piped unto you and ye have not danced.’”) He may or may not have spoken of it, since the reporters limited themselves in their recording to a few things that im- pressed them most (Jn. 20:31 and 21:25). Paul, believing as he did, that the world was soon to come to an end, seems also to have minimized matters of physical training. He writes: “Our citizenship is in heaven, from whence we await Jesus Christ, who will fashion anew the body of our humiliation,” (Phil. 3: 20, 21); “I know that in me, that is, in my flesh, dwelleth no good thing,” (Rom. 7:18); ‘“‘They that are in the flesh cannot please God,” (Rom. 8:8); “Present your body, — a living sacrifice,” (Rom. 12:1); “I buffet my body and keep it in bondage,” (1 Cor. 9:27); “We are of the circumcision who have no confidence in the flesh” (Phil. 3:3). Some may object that it is wrong to infer from such passages that Paul did not approve of physical training, since they may mean that things physical cannot be com- pared with things spiritual, and that “flesh” means “indulgences.’”’ Evidently the early church gained impres- sions from these passages that caused them to neglect bodily culture in spite of the numerous other references in Paul’s writings that show a high regard for the body: “Present, your members as instruments of righteousness” (Rom. 6:13); “The body . . . is for the Lord” (1 Cor. 6:13); “Your bodies are members of Christ” (1 Cor. 5: 15); “Your body is the temple of the Holy Spirit’ (1 Cor. 6:19); “Glorify God, therefore, in your body” (1 Cor. 6:20); “No man ever hated his own flesh, but nourisheth and cherisheth it”? (Eph. 5:29) ; “Christ shall be magnified in my body” (Phil. 1:20); “The body is Christ’s” (Col. 2:17); “May your spirit and soul and The Modern Play Revival 19 body be preserved entire without blame at the coming of the Lord” (1 Th. 5:23). Whatever may rightly be inferred from these appar- ently contradictory passages as to the attitude of Jesus and his followers toward things physical and material, there is no doubt that athletic competition, which meant so much to the Greeks, and spectacularism, that was so prominent among the Romans, were not in favor with either the Jews or the Christians. These features were a prominent and an integral part of the Greek and Roman religions, and both Jews and Christians saw and con- demned the excesses to which they led. The early Greek ideal of a strong mind in a strong body controlled by a fair spirit had, long before the Chris- tian era, given way to the mere physical supremacy and brutality of the arena. The rewards won by the victors were so great that, even in the Golden Age of Greece, before the close of the fifth century B. C., the great games had become hopelessly degraded. Where none but the aristocracy had been allowed to compete in the national games, they were now thrown open to everybody. This proved to be their doom. Men of low ideals entered who hired professional trainers. Contestants spent all of their time in physical training for the big events without the least thought of the development of the mind and the spirit. Men of high ideals would not compete on these terms, and so the winners of athletic championships were, in modern parlance, rough necks. Thus, when physical prowess became supreme, it not only destroyed worthy athletics, but contributed to the decline of Greek civilization. We are accustomed to suppose that the prize for the winner in the great national meets was merely a laurel wreath. Other honors and favors given him, however, 20 Church and Commumty Recreation were the real prizes for which he strove. In some places the returned victor was greeted with public rejoicing. Sometimes a breach was made in the city wall for him to enter like a conquering soldier. He was escorted to the chief temples, where he offered thanksgiving and paid his vows to the gods and deceased heroes to whom he attributed his victory. Songs, composed expressly for the occasion by the leading poets of the land, were sung by great choirs at the temples and at the victor’s home. His exploits were recorded on pillars of stone, and his statue was set up in some public place, or even in a sanctuary. He received great sums of money for starring in lesser meets about the country. Some victors in the games were even worshiped as gods. Small wonder then that greed and a desire to satisfy the growing taste of the public for excitement led to brutal- ity. Gladiatorial contests were first introduced from a not altogether unpardonable motive. In recoil from the cold-blooded execution of those condemned to death, the Greeks decided to allow them to fight a duel with liberty as the prize for the victor in each case. ‘These blood- thirsty displays, nevertheless, hastened the decline of Greek society. When militaristic Rome came into power she copied the faults rather than the merits in Greek practice and went to even greater excesses. Every emperor, general, or rich man who sought the favor of the populace provided greater and still greater aPC and more brutal combats. No wonder Christian spiritual idealism aan these demoralizing assemblies. When the Christians themselves became the victims of the arena, the die was cast against all public spectacles, amusements and athletics. The church of our day is just beginning to free herself from her long bondage to this indiscriminate condemnation. The Modern Play Revival 21 While we cannot blame her for the course she took, we cannot overlook the fact that as a result an important means for mental and moral improvement was ignored for almost two milleniums. Had Christianity arisen in Greece during her Golden Age she would then have had, from the beginning, a sane physical philosophy. The Christian church has now begun to recognize the value of the old Grecian ideal, the God-made interdependence of the body, mind, and spirit, an inseparable trinity. The Christian church has always acted hospitably toward intellectual and esthetic culture; in fact, they owe their preservation to her during the Dark Ages. So in our day she is taking over the best in physical philosophy and becoming the beneficiary of the sciences of which our present subject is a part. It is significant that by far the greatest physical training and recreation forces of our day are the Young Men’s and Young Women’s Chris- tian Associations, both of them branches of the church. The official church is now also awake to the value of wholesome recreation to a religious life. The church as a whole is learning that God incarnated really worth- while meaning in the physical universe, which he created for men of flesh and blood, where common everyday physical acts would have eternal consequences. If we could be “saved” without paying any attention to this physical life it is hard to see why our intellectual and spiritual life should be so completely enmeshed in it. We do not mean that the organized church has been opposed to all forms of physical recreation. Its op- position seems to have been chiefly against the display of physical prowess, boisterousness and brutality. Walk- ing, swimming, fishing, hunting, horseback riding, coast- ing, simple, informal games have never been in disfavor, and at times public athletic sports and games have been 22 Church and Commumty Recreation allowed. As for forms of cultural recreation, the church has been opposed to secular plays and the stage, but has not only permitted but fostered religious dramatics, pag- eantry, wholesome reading, story-telling, and music. In social recreation it has objected to the social dance on account of its apparent evils, but it has favored parties, picnics, and banquets. It has never been opposed to that ereat class of manual recreations, which includes the arts and crafts. Thus, no general indictment can be drawn against the church of opposition to all recreation. Nor should she be too severely criticized for not having sanctioned certain forms until their worth was more clearly established. In the future, however, any church will deserve criticism that fails to preach, teach, and provide play and recrea- tion as a part of its program of character development. It is the purpose of this book to show how this may be done. CHAP REROUT Puay anp Reticious PRAcTICES Ir is interesting to note that among some peoples in the past, play features, and in some cases organized athletics, have formed part of their religious practices. The ancient Egyptians were lovers of sport and play. Many of our playthings are as old as Egypt. Wrestling was their national sport. Wrestling and certain games were part of the ritual used by the very early Egyptians in honor of certain gods. It is not unlikely that the copying of this practice by the ancient Greeks accounts for the Homeric legends that deal with the prowess of the gods and the honors done them in the display of prowess by devotees. No other nation, ancient or modern, has had such an exalted regard for bodily culture and athletic competi- tion as had the ancient Greeks. These held the first place in public esteem. The original Olympic games were the hub of Greek life. For a period of a thousand years they were celebrated every four years, and at their height were participated in by the most distinguished men of the time. Now, the remarkable thing about these great games, which we moderns have not fully appreciated, is that they were originally religious celebrations and retained in a measure their religious character throughout their long history. The most ancient Greek legends state that at first these games formed part of the religious rites at 23 24 Church and Community Recreation the funeral of dead heroes. The Olympic games are said, by Pindar, to have been founded by Hercules in honor of Pelops, a great legendary hero who had a shrine at Olympia. The Nemean games were conducted in honor of dead Opheltes; the Isthmian games, in honor of Meli- certa, or Palaemon, whose body was washed ashore at that place. The Pythian games were held to commemo- rate Apollo’s victory over the dragon, named Python. In historic times, among those who were honored by funeral games were Miltiades, victor at Marathon; Leonidas, of Thermopyle; Timoleon, the savior of Syracuse; Alex- ander the Great, and the soldiers that fell in the wars with the Persians.1 Long before the Olympic games were established as a national event, sectional games were held. In very early days these were celebrated every eight years at the season when the solar and lunar periods synchronized, as that was thought to be the most suitable time to honor the gods for bountiful harvests. The religious nature of these games is further shown by the legend that in the prehistoric Olympian events the winner of the chariot race was allowed to impersonate the sun god and hold the office of divine king. But he was obliged to defend his title at succeeding periodic events and lost his position when he lost the championship. Even if this use of athletics in religious observance were confined to the ancient Greeks, that itself would be significant, but they were so used by other nations. We have already referred to such practices in ancient Egypt. We find it also among the Romans. The early Roman contests were instituted because it was thought that the *Greek tradition varies as to the origin of some of these games, but invariably they are said to commemorate some legendary hero or god. See Gardiner’s “Greek Athletic Sports.” Play and Religious Practices 25 gods delighted in such exhibitions. The meets, gladiato- rial combats, and other spectacular events were conducted by a religious guild that had priests in its membership, and that also conducted religious services. The knights of the Middle Ages were a religious military order who went into athletic training to fit them for their tournaments, which were conducted in a semi-sacred atmosphere. The ancient Irish fairs that included athletic events were re- ligious occasions. English history vouches for the fact that at some periods the church permitted athletic games in the churchyards after divine worship on Sundays. Among primitive peoples of our own time, sports of various kinds often form part of their religious exercises. In Futuna, a South Pacific island, and among the Loas of Siam, boxing matches are included in the funeral rites. Among the Kerghis the anniversary of the death of a rich man is celebrated by horse racing, shooting matches, and wrestling. The Dyaks of Borneo, played some games at worship that are not used at other times. The Kai of New Guinea, keep swings in constant motion to make the yams grow, and also use “‘cat’s cradle” to cause the vines to twine and leaves to spread. The Letts of Russia, keep up a similar practice to help the growth of their flax. Funeral games are held among the inhabitants of the Caucasus. Dancing has been widely employed in rites. Among the ancient Hebrews, Miriam, Moses’ sister, led a chorus of women in song and dance to celebrate the Red Sea deliverance (Ex. 15:20); Jephtha’s daughter greeted him in the same manner (Judges 11: 34) ; women greeted David on a like occasion (1 Sam. 18:6); and David “danced before the Lord” when bringing back the Ark of the Covenant (2 Sam. 6:14). Early Christian church history reports that the bishops led in sacred dances in 26 Church and Community Recreation the church itself and before the tombs of martyrs. The Zuni Indians use a ceremonial game to induce rain. The Wichitas of Oklahoma, employ a game of “shinny” as a ceremony. The Central Esquimos play “cap and ball” to hasten the advent of spring. In Algeria games similar to football and cricket are used to bring on rain. Hill tribes of Assam engage in tug-of-war to expel demons, and in Tanebar it is used to induce rain. In old Japan wrestling was dedicated to the gods, and in our day the Ainu tribes of Northern Japan dance around the shrine, as do also the Hindus of Typusium, when paying their vows to the gods. The modern game of ‘‘Eller-tree,” played at Cornwall, England, at the annual June feast, is said to have had its origin in a former sacred ceremony of encircling trees and stones accompanied with songs and dancing. The play of ‘thread the needle” on Shrove Tuesday in the streets of the towns of southwest England once had a religious meaning. JBaseball is said to have developed from ‘“‘stoolball,” an early religious game that was played at Easter time. Not only were athletic events formerly conducted in honor of the gods, but in some places the gods themselves are said to have introduced them among men. Greek tra- dition states that the Olympic meets were started by the Idean Herakles and elsewhere they are attributed to Zeus, who wrestled there with Kronos. Many North American Indians believe that their games were given them by divine or quasi-divine beings.1 Although a large number of nations and tribes employed play or athletics ceremonially, many more did not, and “Bancroft states that the ethnological study of Culin and the folklore study by Gomme and Newell lead to the conclusion that the great mass of games originated in the childhood of the race as serious religious or divinitory rites. Play and Religious Practices 27 for that reason it is impossible to assert that there is an inherent or inseparable bond between athletics and reli- gious observance. On the other hand, enough striking examples have been given to prove that a close relation- ship has often existed. The Christian church, therefore, in its present espousal of athletics is not trying to effect an alliance for which there is no precedent. If it can profit by its mistakes in the past, this participation in the larger recreational program of the community may vital- ize and make its own distinctively religious work more effective. CHAPTER III Tur NATURE AND VALUE OF RECREATION Tere is need of a general word expressive of all leisure time activities. There are many words in our language that express in a limited way things one does when he has time off from his business. For example, amusements cover forms of entertainment in which we may be either active participants or passive spectators. Jun attaches to comic, frolicsome, and boisterous actions. Diversion applies to such uses of our time as give us a respite and change the course of our thinking and actions. Play refers largely to physical games (especially those of chil- dren). Pastimes are light, pleasing experiences that afford relief from the sense of tedium. Pleasures gratify the senses. Sports is a general term for vigorous games, contests, and outings. An avocation is a side-interest in a subject unrelated to one’s business, and akin, therefore, to diversion. Hnjoyments are traceable to the most various sources. Secreation, besides its primary meaning of restoring the mental and physical condition after the fatigue of toil, denotes as a secondary meaning, any pleasurable exercise or employment, and in our day it is largely used as the most inclusive term. It will be used here in this sense interchangeably with “leisure- acts,’ as an abbreviated form of “all leisure-time activities.” The significance of what we do with our leisure now occupies a foremost place in the thoughts of our best edu- 28 The Nature and Value of Recreation 29 cators. As our most voluntary acts, our leisure-acts let the light in on our inner selves and both reveal and determine character. There has been a marked increase in all kinds of recrea- tion during the past fifty years, both in the play of chil- dren and the sports of adults. We are in an athletic and play era. A recent editorial of one of our great dailies declares: “To-day sport gets more space in our news- papers and more talk at our tables and on our street corners than anything else but business. Our games have become national, with associations for their governance; our sporting code has become national, prominent ath- letes have become symbols in every home, and the partici- pation in athletics by all ages and both sexes has become increasingly common.” The rise and growth of the playground movement dur- ing the last thirty years isa real marvel. There is scarcely a place in our country, urban or rural, that is not now affected by its influence. In large cities millions of dollars have been spent on playgrounds. In many states physical training and play are required in all of the public schools. The play movement has also been taken up by industrial plants and churches. A new profession has arisen to direct this specialized work; namely that of play supervisors. Educators and scientists are making a serious study of play, its origin, nature, and functions. Among the first explanations was the one put forth by Schiller and Spencer. It is called, the surplus energy theory. Its contention is that everyone has a greater store of energy than he requires in making a living and this surplus expresses itself in play. Karl Groos has written two books on play. His contribution is a factor neglected in 30 Church and Community Recreation Spencer’s theory. From his studies of the play of ani- mals and children he concluded that the impulse to imi- tate was the dominant element in play. The young imitate older people and in so doing get a preparation for mature life. He failed, however, to account for the fact that some of the play of children and animals is not imitative, but purely spontaneous and_ therefore instinctive. It is much easier to find a satisfactory reason for play in the case of adults. Professor Lazarus of Berlin Uni- versity, supplies the most obvious answer when he says that the reason adults play is to recuperate from mental and physical tiredness. This is only partly true. Adults sometimes play merely because they like to. Hocking regards play as an experiment in life, which is related to an individual’s main life interests somewhat as a model is to the completed structure, or a sketch is to the final form of a work of art. It is a try-out in which one develops power and confidence to attempt some- thing greater. This theory, again, does not account for the urge that lures one into forms of recreation entirely unrelated to his occupation. G. Stanley Hall considers play to be a reflex of the phy- sical and mental processes through which the race passed in its evolution from lower stages of life (recapitulation theory). Thus, the swimming instinct has descended to us from the fish epoch; wading from the amphibian; climbing from the arboreal. Most of our sports and games once formed part of the serious life of our primitive human ancestors. Hunting, fishing, camping, and hiking come down to us from the nomads; team play from tribal life; gardening from primitive agriculture; hide and seek, tag, and games in which hitting a ball is a feature The Nature and Value of Recreation 31 from their offensive and defensive encounters with enemies and wild game. Others feel that children play merely because it gives them a joyous sense of freedom and pleasure. Hall’s theory explains why they find pleasure in these acts: ‘ , ' 4 1 i 1 sf 5 ' whe t 4 A nas uJ I J wi | 7 t j : j g . ¥ hi e A a ‘ / on pant wh mS) | Barc P »> \° a te Pr. olen : 4 ~ ¥ ‘ ‘ af : ; - r A fa ¢ ‘ . INDEX Adolescents play listed, 65 Adults play listed, 67 Age-cultural theory, 56 Age groups in play, 58, 69 Age to acquire skill, 58 All-church night, recreation in, 104 Amateur tests, 145 Amateur circus, 188 Amateur plays, 181 Amusements and the church, 104 Aristotle on play, 37 Army efficiency tests, 146 Art exhibits, 224 Athletics and health, 32 Athletic league, 124 Athletic meets, promotion, 140, 154 Athletic tests, 140, 148 Attendance at play, 79 Athletic Federation Band concerts, 224 Bible references to play, 16 Boys and girls, differences in play, 55 Camps and camping, 158, 160 Card playing, 106 Carnivals, 190 Causes of opposition toward play, 19 Challenge tournaments, 133 Character and play, 37 Championship athletic meets, 146 Cheer and courage developed, 39, 81 245 Childhood play listed, 60 Christian Citizenship Training Program, 88 Christmas tree, 223 Church Athletic Leagues, 124 Churches with equipment, list, 239 Church training nights recrea- tion, 104 Church gymnasiums, 99 Church recreation, 97 Church play, list, 101 Circus, amateur, 185 Civilizing influence on play, 41 Classification of age-groups, 59, 150 Classification of recreation, 48 Clean-sport rules and methods, 85, 92 Clubs, boys and girls, 55 Cokesbury College play rules, 9 Commercialized recreation, 43 Community Athletic Federation, 201 Community Center work, 200 Community fairs, 226, 233 Community music, 203 Community recreation, 194 Community-wide play, 205 Companionship in play, 52 Construction of gymnasiums, 137 Co-operation in play promotion, 236 Credit system in organized play, 87 Crime overcome by play, 40 Cultural recreation, 51 246 Dance in the Old Testament, 25 Dance, its place and evils, 111 Dangers attending recreation, 48 Dawson, on play, 35 Dealers in movie machines, 109 Definition of play, 29, 31 Democracy in play, 33 Directed play, need, 70 Dishonesty in play penalized, 83 Discipline in play, 94 Doll shows, 224 Educational value of play, 34 to 38 Elimination tournaments, 131 Elwood on social pleasures, 116 Entertainments, management .of, 181 Equipment or personality, 137 Equipment for playgrounds, 220 Esthetics in play, 36 Excesses in recreation, 43 Excursions, 191 128, Far-Eastern Olympic meets, 4 Fairfield’s sport laws, 86 Facilities, lack of, 100 Fairs, 226, 233 Favorite play of children, 56 Folk dancing, 115 Fourth of July celebrations, 227 Friendship developed by play, 80 Froebel’s play education, 14 Games honor Grecian heroes, 24 Girls’ athletics, 56 Grecian ideals and excesses, 19 Grecian athletics and religion combined, 23 Groos’ theory of play, 29 Gulick on play, 15, 36 Gymnasium construction equipment, 137 Gymnasium management, 139 and Index Hall’s play theory, 30 Hammet on athletics and health, 32 Handwork recreation, 192 Harvest home festival, 233 Heathen religious play, 25 Hebrews’ view of play, 17 Hexathlon events, 147 Hiking, 158 Hocking’s theory of play, 30 Holman’s play schedule, 217 Honesty in play, 82 Imitation theory of play, 30 Infants’ actions as play, 59 Instinct and recreation, 53 Jazz, evils, 113 Jesus’ physical teachings, 17 Kinds of play for youths, 53 Lazarus’ theory of play, 30 Leagues, how to manage, 134 Leisure, right use of, 45 Life-saving tests, 157 List of churches with facilities, 239 Locke, Luther, on play, 14 Loyalty developed, 39, 82 and Lombroso Maccabees on play, 16 Management, success in, 79, 95 Management of a gymnasium, 139 Mass athletics, 151 Manual recreation, 51 Meets, how to conduct, 147 Merit badge tests, 170 Merit method of marking con- tests, 87 Methodist general conference on recreation, 45 Mental value of play, 34 Index Meylan on athletic health, 32 Middle life play list, 68 Minstrel shows, 183 Missionary value of play, 4 Mock trials, 179 Modern play revival, 9 Moral value of play, 37 Movies as recreation, 108 Muleaster’s school physical training, 13 National Amateur Athletic Fed- eration, 145 Nature of recreation, 28 New York play program, 217 New York school athletic tests, 141 Old age play listed, 68 Old people’s day, 225 Old home week celebration, 225 Olympic games formerly sacred, 24 Olympic games, Far-Hastern, 41 Organization in recreation, 95 Origin of Grecian games, 26 Orientals’ play, 41 Origin of play instinct, 54 Parades, 223 Passive recreation, 52 Pageantry, 185 Paul’s physical philosophy, 18 Penalties for bad players, 83 Pentathlon, 147 Personality in leaders, 71 Pet shows, 224 Picnics, 191 Philadelphia play program, 216 Physical basis of education, 35 Physical training schools, list, 74 Physical values of play, 32 Plans in management, 128 Play and religion, 23 Playground facilities, 219 24:7 Play lists for age groups, 48 to 52, 101 Play management, 95, 212 Play picnics, 219, 234 Plays, how to manage, 181 Popularity of sports, 54 Principles in play promotion, 47 Professional athletics, trend, 44 Profession of recreation, 72 Programs of play, 215 Propaganda method in play, 84 Public speaking, 177 Pupil play needs, 52 Qualification for play leaders, SP ards Recapitulation theory of play, 30 Recreation tabulated, 48 Recreation management, 77 Recreational survey, 77 Recuperation theory of play, 30 Reilley’s classification of players, 150 Relay races, 152 Religious practices and play, 23 Romans, play of, 13, 20 Round-robin tournaments, 129 Rural recreation, 230, 234 Scouting, 164 School fairs, 233 Sex difference in play, 56 Social value of play, 33 Social recreation list, 50 Social Center work, 196 Speaking in public, 177 Spirit show in play, 80 Sports, list, 48 Sportsmanship, 84 Success in management, 79 Summer School recreation pro- gram, 122 Sunday recreation, 118 Survey, need of, 77 Surplus energy theory of play, 29 Swimming tests and meets, 158 248 Index Team games league, 134 Week-end recreation institutes, Tests in athletics, 140 121 Theatricals, amateur, 181 Women’s athletics, 155 Theories of play, 29 Working principles in promotion, Tournaments, management, 128 47 Township play contests, 232 Track and field athletics, 140 Y. M. C. A. clean sport rules, 86 Y. M. C. A. 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