PRINCL 
 
 FEB I I 19^/1 
 
 
 PRINCETON THEOLOGICAL 
 SEMINARY 
 
 PRINCETON, NEW JERSEY 
 
 1580 
 9zi 
 
3^- 
 
 
 /;, A). 
 
 li cms s. mm 
 
 MAY 2 1 ^979 
 
 
THE WEEK-DAY CHURCH-SCHOOL 
 
 *■ ■ ' 
 
 HENRY FREDERICK COPE 
 
THE WEEK-DAY 
 CHURCH-SCHOOL 
 
 BY 
 
 HENRY FREDERICK COPE 
 
 GENERAL SECRETARY OF THE RELIGIOUS EDUCATION ASSOCIATION 
 
 Author of "Education for Democracy," <<The School 
 
 in the Modern Church," **EfEciency in the Sunday 
 
 School," "Religious Education in the Church," etc. 
 
 PWNCEIONTHfOLOGICALS&'li 
 
 FEB I I I9P^ 
 
 NEW ^'%Sir YORK 
 GEORGE H. DORAN COMPANY 
 
COPYRIGHT, 1921, 
 BY GEORGE H. DORAN CX)MPANY 
 
 PRINTED IN THE UNITED STATES OF AMERICA 
 
INTRODUCTION 
 
 This is simply a book of information. 
 
 This is not a treatise on the theory of week-day work or of 
 religious education in general, neither is it a book on method, in 
 the educational sense, but it is an attempt to do four things, viz. : 
 First, to state briefly the present situation and need; Second, to 
 gather up the records of what is being attempted and accom- 
 plished in the development of plans for the religious education 
 of children during the week-days; Third, to so arrange this in- 
 formation that it will be of service to all who are seeking to carry 
 out similar plans; and, Fourth, to furnish them with some of the 
 simple principles and the bare facts which must underlie all 
 such work. 
 
 The author is deeply indebted, and he believes that those who 
 follow in week-day religious instruction will also find themselves 
 deeply indebted, to the many very busy men and women who 
 have so cheerfully furnished information, often with painstaking 
 attention to detaD, in response to his requests. Sometimes first- 
 hand studies could be made of particularly significant experi- 
 ments; but more frequently it has been necessary to depend on 
 reports from those at work. 
 
 Space does not permit of full accounts of all schools. Indeed 
 there are many that are not even mentioned. But those who 
 seek further information are advised to consult the bi-monthly 
 magazine. Religious Education, which seeks to make known the 
 principal educational facts regarding this highly important field 
 of effort. 
 
 One motive underlies this book, to advance religious nurture 
 by an attempt to give the fruits of wide-spread experimentation 
 to all workers and inquirers. One motive must underlie all our 
 endeavors, that every child may have his full heritage and 
 especially the fulness of his religious heritage, and so be ready 
 for the development of the full heritage of the race in a religious 
 social order, 
 
 Henry Feederick Cope. 
 
CONTENTS 
 
 CHAPTER PAGE 
 
 I The Current Situation ...•.•. ii 
 
 II The Present Emergency ... y ... 17 
 
 III Why Week-Day Schools? ....,,, 25 
 
 IV The Churches in Week-Day Work 33 
 
 V A Survey of Present Plans 40 
 
 VI A Discussion of Programs ...'..,. 47 
 
 VII The Schools of Religion at Gary 56 
 
 VIII Three Typical Plans: 
 
 Van Wert, Ohio; Batavia, Illinois; Corydon, Iowa 67 
 
 IX A Group of Typical Plans: 
 
 Rochester, Toledo, Hammond, Cuyahoga Falls, Somer- 
 ville, Northfield, Evanston, Oak Park, Cincinnati, 
 Baltimore, Grand Rapids, New York, Elmira, 
 
 Chicago, etc 75 
 
 X A Church Summer School: 
 
 Dayton, Ohio ......... 88 
 
 XI How TO Organize . . . » , . , . . 94 
 
 XII Budgets and Maintenance 104 
 
 XIII Conditions of Successful Work . . . . . m 
 
 XIV Dangers 118 
 
 XV The Curriculum 125 
 
 XVI Vacation Schools 140 
 
 XVII Special Work with High-School Students . . , 147 
 
 vii 
 
viii CONTENTS 
 
 CHAPTER PAGE 
 
 XVIII Forms Used in Schools 160 
 
 XIX Official Resolutions and Declarations of Principles 170 
 
 XX Sources of Information 182- 
 
 Index 189 
 
THE WEEK-DAY CHURCH-SCHOOL 
 
THE WEEK-DAY 
 CHURCH-SCHOOL 
 
 CHAPTER I 
 THE CURRENT SITUATION 
 
 The situation of one who writes to-day on week-day instruc- 
 tion in religion in North America is very like to that if Hannah 
 Moore, or one of her contemporaries, had written on "The Sun- 
 day School" over one hundred years ago. There are these dif- 
 ferences, however : in this new enterprise we have the background 
 of a century's endeavors in Sunday instruction in religion; we 
 have the background of general elementary education, and, most 
 important of all, we have a fair body of more or less scientific 
 material on the principles and methods of religious education. 
 In other respects the situation has elements of similarity: there 
 are a large number of unrelated, separate and local experiments 
 in week-day instruction which vary widely in almost all their 
 details; there are earnest propagandists of the general plan and 
 of particular methods, and there are general organizations ready 
 to promote both. Best of all, there is a rapidly developing de- 
 mand for week-day religious instruction, growing out of the pub- 
 lic consciousness of its need and value. 
 
 It will be worth while, before entering on a discussion of the 
 principles and methods of week-day religious instruction, to take 
 a very brief survey of the situation as it now stands in North 
 America. We may confine the survey to facts and leave to 
 another chapter any discussion of causes and significances. 
 
 I. THE EXTENT OF RELIGIOUS INSTRUCTION 
 
 First. — In North America religious instruction^ so far as 
 Protestant children are concerned, is confined to the thirty-minute 
 periods of Sunday schools, with the following scattered exceptions : 
 
 11 
 
12 THE WEEK-DAY CHURCH-SCHOOL 
 
 1. There are occasionally families in which some religious in- 
 
 struction is given. The instances are very few. 
 
 2. In Churches: 
 
 (1) There are a relatively small number of churches which 
 have other periods of instruction on Sunday beside 
 the morning hour: 
 
 (a) Some Church schools have two periods of from 
 thirty to forty-five minutes each for certain 
 grades on Sunday mornings; a very few have 
 schedules of three periods. 
 
 (b) Some have Sunday-afternoon schools, in ad- 
 dition to the morning schools. 
 
 (c) Others have classes for special groups, as for 
 those preparing for church membership. 
 
 (2) Extensions beyond Sunday: 
 
 (a) There are classes which meet in the week, as 
 mission-study bands, teacher-training institutes, 
 discussion groups, parents' classes, etc. 
 
 (b) In a small number of churches religious instruc- 
 tion is a part of the program of certain group 
 organizations, as of the "Pioneers," "Leaders," 
 "Trail-Rangers," "Tuxis," etc. 
 
 (c) Churches, in an increasing number, hold special 
 week-day schools, usually in the summer, known 
 as Daily Vacation Bible Schools. 
 
 (d) Churches, in an increasing number, are con- 
 ducting regular schedules of week-day classes 
 and cooperating in maintaining community 
 programs of week-day schools of religion. 
 
 3. Outside the Churches: 
 
 (1) Classes in the Y. M. C. A.; in the Y. W. C. A., reach- 
 ing boys and girls in the 'teens and upward — com- 
 monly enrolling only a very small proportion even of 
 those in Sunday schools. 
 
 (2) In public schools no formal religious instruction any- 
 where in the United States except for the fact that the 
 
 reading of the Bible at the opening of public schools 
 is required in the following states: Pennsylvania, 
 Massachusetts. The reading of the Bible is permitted 
 in the public schools by special statutory provision in 
 Georgia, Nebraska, North Dakota, Indiana, Texas, 
 Iowa, New Jersey, Kansas, South Dakota, Oklahoma. 
 The reading of the Bible is specifically forbidden in 
 
THE CURRENT SITUATION 13 
 
 eleven states: Arizona, California, Idaho, Illinois, 
 Minnesota, Montana, Nevada, Washington and Wis- 
 consin.* 
 There are, as the above survey shows, at best eleven forms 
 under which religious instruction might reach a North American 
 child, but these qualifying facts must be borne in mind: 
 
 1. No child ever any^vhere participates in all these forms; at 
 
 the best only a small proportion participate in any one. 
 
 2. No community has all these forms in operation. 
 
 3. Many of the forms are confined to a very few communities. 
 
 4. By far the greater number of children have no continuous 
 
 effective experience of any of these forms. 
 
 The array of opportunities may seem to be impressive, but it 
 is the impressiveness only of variety and not of magnitude. 
 Some of the methods mentioned are merely in an experimental 
 stage; they are used only in rare instances. We must not be 
 misled by this survey into supposing that there are a wealth of 
 opportunities; on the contrary, nearly all the forms mentioned, 
 outside the Sunday school, are infrequent and limited in scope. 
 
 On the whole we reach the conclusion as to methods: for 
 Protestant children the standard provision is the 05®-bour-a- 
 Sunday period of instruction. Beyond this we have only a 
 number of unrelated experiments in the extension of religious 
 instruction. 
 
 Second. — In the experience of the individual the present pro- 
 gram of fifty-two lessons periods annually of thirty minutes each 
 in the Sunday school is subject to serious reductions: 
 
 1. Even those enrolled do not attend with general regularity. 
 
 This school has no standards of regular attendance which 
 at all approach those of public education. Probably the 
 average number of periods annually is under 30. 
 
 2. The vacation period of the Summer reduces the periods 
 to forty in number for large numbers of the most regular 
 attendants. 
 
 * This question of Bible reading in public schools is not directly related 
 to the present plans of week-day religious instruction and is only intro- 
 duced to complete the survey of all the possibilities under which children 
 might anywhere receive instruction on religious subjects. The formal 
 reading of verses f^'om the Bible, even if it were a desirable practice in 
 public schools, could hardly be counted as of any special value ; under no 
 imaginable circumstances could it be regarded as a substitute for instruc- 
 tion in religion. 
 
 For a discussion of the religious, legal and ethical difficulties in the 
 use of the Bible in public schools see Ch. XV of "Education for Democ- 
 racy" (Scribner's). 
 
14 THE WEEK-DAY CHURCH-SCHOOL 
 
 1 3. Further reductions are occasioned by the custom of abandon- 
 ing or shortening class work for special occasions. 
 4. The customary thirty minutes is seriously abbreviated by 
 interruptions. 
 
 II. INDIVIDUAL CROSS-SECTION STUDIES 
 
 We get another comparative view of the relations between 
 general education and religious instruction if we take a few 
 typical cases and examine them in some detail. So small a 
 number as is here presented will prove nothing, but they are 
 only samples; any observer may gather much larger numbers, 
 and careful investigations have demonstrated that the first type 
 represents a much smaller number than the second, and that the 
 two, first and second, represent together a much smaller number 
 than the third. But the point of this comparison is simply to 
 suggest how widely the experience of children may vary in 
 regara to religious instruction. 
 
 Maeion C (age 12). Sunday: school 9:30 — 10:45, including 
 
 thirty minutes of class work, principally on the Bible; attenda 
 church with parents, in the morning; evening prayers and songs 
 at home. 
 
 Monday to Friday: Twenty-seven hours of public school, 
 with four to five hours ^ home study. 
 
 Thursday: Church club, with fifteen minutes' instruction. 
 Thirty minutes weekly home-study on Sunday-school lesson. 
 Saturday: Music instruction, one hour. 
 Summary : 
 
 General definite instruction 1680 minutes per week 
 
 Eeligious definite instruction 45 minutes per week 
 
 Proportion: One of religion to thirty-seven secular. 
 
 Aethur li (age 12). Sunday: School with thirty minutes' in- 
 struction. Seldom attends church. 
 
 Monday to Friday: Twenty-seven hours of public instruction. 
 Summary: 
 
 General definite instruction 1620 minutes per week 
 
 Eeligious instruction 30 minutes per week 
 
 Proportion: One of religion to fifty-four secular. 
 
 Beetha S (age 12). No Sunday school or any form of re- 
 ligious instruction; twenty-seven hours of general instruction. 
 
 Taking a group of three hundred children in a fairly pros- 
 perous community it was found that the proportions were: 
 
 In the most favorable cases one to thirty-three 
 
 In the median cases one to sixty 
 
 In the lower cases, no religious instruction at all — and this group 
 represents approximately three-fourths of the child population. 
 
 Are American children getting a fair share of religious instruction? 
 
THp CURRENT SITUATION 15 
 
 in. STATISTICAL SURVEYS 
 
 Some years ago the writer made a very careful study of 
 religious instruction in the city of Chicago, which covered nearly 
 two years in time and involved personal visits to nearly one 
 thousand church schools of practically all religious faiths. It is 
 not necessary to reproduce the totals of figures; but it may be 
 worth while to say that the method involved discriminations be- 
 tween the enrolments of schools and the numbers of pupils 
 actually attending, the elimination of all who were under or 
 over public-school age and an attempt to determine the time 
 actually spent in teaching. Here are the results: Of the total 
 numbers of children, between the ages of five and eighteen in 
 Chicago, only one out of every five was receiving any regular 
 instruction in religion in any kind of school or church whether 
 Protestant, Catholic, Hebrew or any other kind. 
 
 Four-fifths of the children were without religious instruction. 
 
 Taking round numbers this meant: 
 
 200,000 under religious instruction (in Sunday schools) 
 800,000 without religious instruction of any kind. 
 
 Moreover since any one who attended any school twelve times 
 in a year was counted as under regular instruction, the situation 
 is really much worse than the figures indicate. The 200,000 un- 
 der religious instruction averaged under 60% perfect attendance, 
 while the 800,000 averaged nearly 85% attendance at public 
 schools. 
 
 More recently we have had the reports of the Inter-Church 
 World Movement's surveys of religious education; these surveys 
 did not cover many communities; they were planned to select a 
 small number of typical "samples," a few cities, some suburbs, 
 some villages, and certain rural districts. 
 
 The first reports were not based on surveys but on partial inves- 
 tigations and estimates. But they are worth quoting as expres- 
 sions of the judgment and conclusions of persons deeply con- 
 cerned with the problem who have gathered information on this 
 matter over a wide field. 
 
 To quote from the reports in the "Surveys" used by the Inter- 
 Church World Movement in May, 1920. There are 28,529,950 
 persons under twenty-five years of age, belonging to the Prot- 
 estant group, not in any Sunday school. There are rather less 
 than half this number enrolled in Sunday schools. 
 
16 THE WEEK-DAY CHURCH-SCHOOL 
 
 Taking the total population and including all faiths: 
 
 Population under twenty-five yeara of age 53,575,040 
 
 Enrolled for any kind of religious instruction 16,318,900 
 
 Not enrolled under religious instruction 37,256,140 
 
 It must be noted that the last report above includes children 
 of all faiths and take into account the developed parochial sys- 
 tem of the Roman Catholic Church, the formal religious schools 
 (the Kehillah) and the Sabbath and week-day schools of the 
 Jews. 
 
 In order to complete this picture we need to include every other 
 agency, beside the church school or Sunday school, through which 
 children are now receiving religious instruction. This would in- 
 clude the various forms itemized in Section I above, and prac- 
 tically the private elementary and high schools. But it is almost 
 impossible to obtain exact figures for these schools; it is difficult 
 to determine the extent to which they give religious instruction, 
 and, after all, the number of children enrolled in them all is 
 relatively small as compared with the number in public schools. 
 Outside of the parochial schools few private elementary schools 
 give any systematic religious instruction. 
 
 For the sake of accuracy it is necessary to remember that the 
 reports of Sunday schools usually give the enrolments of pupils 
 and that these enrolments commonly include large numbers of 
 names of pupils who have no connection with the school. An 
 attendance basis would seriously decrease the totals. A number 
 of tests show that it is safe to discount every enrolment fully 
 30% in order to arrive at a generous estimate of conditions or 
 of vital contact with the school. 
 
 After investigations and studies covering every section of the 
 United States and every type of community, and extending over 
 nearly twenty years two conclusions are reached: 
 
 1. That the present systems of religious instruction in Protes- 
 tant churches reach in any effective manner whatsoever not more 
 than one-fourth of their children. 
 
 2. That the present systems of religious instruction in Protes- 
 tant churches afford a continuous and effective system of religious 
 education to much less than one-tenth of their children. 
 
 In summary the situation stands : 
 
 Only one-fourth of our children get as much as thirty-five 
 periods, of less than thirty minutes each annually, of religious 
 instruction. 
 
CHAPTER II 
 THE PRESENT EMERGENCY 
 
 The conclusions reached in the preceding chapter ought to be 
 sufficiently startling to call for careful consideration. They have 
 not been hastily determined nor have they been expressed in any 
 spirit of drastic criticism. Whether one agrees with the figures 
 or not, every thoughtful observer knows that they represent con- 
 ditions which demand serious inquiry into causes. 
 
 I. WHY IS ONLY ONE PROTESTANT CHILD IN FOUR RECEXVING 
 RELIGIOUS INSTRUCTION? 
 
 1. Intensified school competition. The modern child is under 
 a rapidly developing instructional pressure ; he is subject to more 
 exact and extensive schooling than the child of a few decades ago. 
 Public free schools and the Sunday schools have gTown up side 
 by side, but the former have grown much faster than the latter 
 even when all allowances have been made for the differences in 
 their respective fields. Elementary education offers more and de- 
 mands more every year. The curriculum of the school has been 
 enriched; sometimes its encyclopedic reach is manifestly absurd: 
 The school encroaches on home-life and often appears to regard 
 itself as responsible for every hour of the child's life and every 
 aspect of his person — except the moral and spiritual. It reaches 
 into his daily physical regime, his recreation and his social activi- 
 ties. This is not stated by way of judgment, but simply to under- 
 stand the quite natural aversion toward schooling on the day of 
 rest on the part of children and youth so constantly schooled 
 throughout the week. Church school is distasteful to those who 
 are wearied with school. And every effort to add another sub- 
 ject or the work of another school must meet some resistance both 
 from parents and from children. 
 
 2. Changing customs as to Sunday. Our total social attitude 
 has changed. The custom of church-attendance is no longer uni- 
 versal. Whereas formerly the overwhelming majority once ob- 
 served the Sabbath in almost puritanic fashion to-day that major- 
 ity is on the other side. K only one child in four is in Sunday 
 
 17 
 
18 THE WEEK-DAY CHURCH-SCHOOL 
 
 school it is also true tliat fewer than one-fourth of the adults 
 are in church. True, there are in the South rural sections where 
 church-going is still the principal social interest of the week; 
 but where conditions have changed with the introduction of new 
 and varied interests the customs of church-attendance have also 
 changed. 
 
 3. Changed attitude toward the church. Children live in fam- 
 ilies where the church is not always taken for granted; they are 
 in a society in which the church no longer stands out as the cen- 
 tral and most vital institution. 
 
 4. The character of the church school as an institution. This 
 Sunday school will hold its place on one of two possible gromids ; 
 either by the compulsion of social and religious customs and tra- 
 ditions, or by the recognition of its efficiency and value. In a 
 majority of instances the first of these grounds is no longer ef- 
 fective; as to the second it stands constantly in unfavorable 
 comparison with the public schools. To the mind of youth and 
 to the general public, the Sunday school represents inefficiency 
 as compared with the efficiencies of general education; it usually 
 lacks any building of its own; its equipment is inadequate and 
 makeshift; its teachers are kindly-natured amateurs; its curri- 
 culum is remote from reality; its program is too fragmentary to 
 command serious attention. 
 
 We are stating not the complete situation but only those aspects 
 which appear to youth and to' persons unfamiliar with the genius 
 of church schools. This is true, however: that the church has not 
 regarded children with the seriousness with which the state regards 
 them; the church has not even endeavored to provide educational 
 equipment, workers or material adequate to the needs of children 
 or the demands of our social life. Children and the public only 
 reflect the prevailing opinion of the church that the religious 
 education of the yomig is a negligible affair. This is the principal 
 cause of failure. 
 
 5. The Church school fails to convince this age of the need and 
 value of its work. Dependent on voluntary attendance it does 
 not persuade either youth or adults of the reality and importance 
 of its purpose. Largely this is because churches are not con- 
 scious of such reality and importance. Religious leaders do not 
 understand the importance of children, nor do they rightly value 
 the possibilities in their religious instruction, nor have they yet 
 seriously endeavored, save in rare exceptions, to make the school 
 provide specifically and directly for the needs of childhood and 
 youth. That is evident, as already suggested, in the fact that 
 
THE PRESENT EMERGENCY 19 
 
 the physical and institutional provision is not determined by the 
 needs of the young. The simple fact is that only here and there 
 do we find schools which are conscious of definite purpose, follow- 
 ing educational principles, and able to give convincing reasons 
 why they should exist. 
 
 6. The practical difficulties in the present type of school. The 
 intensive development of Sunday schools in the past fifteen years 
 has led to a keener appreciation of these difficulties. They are: 
 
 (1) The peak-load-at-a-single-hour difficulty. The Sunday 
 school is an effort to concentrate all instruction in reli- 
 gion into a single short period on the day of rest. Effi- 
 ciency never lies that way. If all the markets and stores 
 and shops were open only for thirty minutes once a 
 week unimaginable confusion and economic loss would 
 occur. If public education could all be accomplished 
 in fifty hours per annum we would think it the height 
 of folly to try to educate all the children at precisely 
 the same hour; we would recognize the serious wastes 
 in buildings, equipment, staff, etc. Yet this is precisely 
 the plan pursued in our present system of religious 
 instruction. The one-period-a-week plan makes it either 
 practically impossible or largely wasteful to have proper 
 physical facilities and professionally trained instructors 
 for all. 
 
 (2) The single hour a week affords altogether insufficient 
 time for an adequate program of religious instruction. 
 As the curriculum increasingly becomes one of training 
 in the full life of a Christian society that inadequacy 
 
 ^ becomes clear and is keenly felt. As a consequence we 
 have a large number of unrelated and often sporadic 
 attempts to supply this deficiencv through various other 
 forms of religious training in clubs and societies for the 
 young. The result is that to them religious education 
 is a fragmentary affair divided between the Sunday 
 school and sundry other activities. 
 
 (3) The purposes of religious education cannot possibly be 
 realized in a serias of disconnected lessons occurring 
 once a week. Children cannot be taught anything, save 
 with very grave difficulty and serious drawbacks, 
 through lessons separated so far in time and limited so 
 seriously in the length of each period.* 
 
 * On this point see an article on "The Psychology of the Week-day 
 School," E. L. Mudge, in "Religious Education" for Dec, 1920. 
 
20 THE WEEK-DAY CHURCH-SCHOOL 
 
 (4) The purposes of religious education cannot be realized 
 by any program that is confined to periods of instruc- 
 tion. Those purposes include the guidance of persons 
 so that they may see and will and be able to effect the 
 life of a society of Christian love. That can be done 
 only by including the entire range of their powers, only 
 by organizing all their interests, only as we are able to 
 guide them in a much wider range of experiences than 
 the single one of passively listening to a lesson. All 
 who, realizing the wide and inclusive social purposes of 
 religious education, have endeavored to follow modern 
 educational methods have soon found them impossible 
 in 30-minutes-a-week-school. 
 The answer to our first question is simply this : the public does 
 not take the religious education of children seriously because the 
 church does not yet take it seriously, for it has not yet provided 
 an efficient, adequate and practicable -system. 
 
 II. WHY DO THE PRESEInTT SYSTEMS AFFORD CONTINUOUS AND EF- 
 FECTIVB RELIGIOUS INSTRUCnON TO LESS THAN ONE-TENTH OF 
 THE CHILDREN? 
 
 This question, which faces our second conclusion,* has been 
 answered to a large degree under the first question; but it looks 
 at the matter from closer and different points of view. It is con- 
 cerned particularly with our failure regarding a large number of 
 children who are enrolled in and attending Sunday schools. It 
 looks at our failure to secure results with the children we have. 
 They come from these schools almost as ignorant of the facts of 
 religion as are those who do not attend. What are the causes or 
 reasons for this? 
 
 1. The assumption that religious knowledge is unimportant. 
 Back of the general attitude already described we have a large 
 weight of opinion in the churches that intellectual processes have 
 no valuable relations to the religious life. One still frequently 
 hears of an alleged opposition between "the head" and "the 
 heart"; education is derided in religious circles; and many, who 
 on their own hypothesis have profound cause for gratitude, thank 
 God that they are ignorant. Nor are these only the envious 
 vaporing of uneducated laymen. Many ministers show either 
 opposition to or distrust of education. Many bitterly criticise 
 the universities as "hot-beds of infidelity" and warn their people 
 
 * At the end of Chap. I. 
 
THE PRESENT EMERGENCY 21 
 
 against science and scientific knowledge. Many insist that reli- 
 gious experience is wholly a matter of the heart, or the emotions, 
 and steadily counsel their hearers to beware of the delusions of 
 knowledge, urging that spiritual truth is never intellectually dis- 
 cerned. In the churches there is a heavy weight of opposition 
 to educational processes which results in either apathy or oppo- 
 sition to movements for religious education. 
 
 2. The Sunday school is an educational institution carried on 
 in a church which still quite largely rejects the educational method. 
 The church often continues to ignore the normal way of Christian 
 nurture and to place its dependence on a single, catastrophic 
 experience. It refuses to follow the ideal of Jesus who "grew 
 in wisdom and stature and in favor with God and man" and sets 
 up, as the norm of experience for all, the exceptional case of 
 PauFs conversion. What place has a Sunday school in a church 
 that does not believe that school will nurture its children into the 
 religious life? 
 
 To sum up these two points in answer to the second question : 
 So few children have an effective experience of religious education 
 because so few churches really believe in Christian nurture. 
 
 Realizing that these statements may be criticized as generaliza- 
 tions let specific evidence be introduced. If we were to select the 
 section of North America where children and youth in the largest 
 numbers were closest to the life of the churches we would cer- 
 tainly award that merit to the Dominion of Canada. If there 
 we were to select the communion which has paid and still pays 
 most attention to the instruction of children there would be fairly 
 general agreement that it would be the Presbyterian. Now, sur- 
 veys made by the department of religious education of the Pres- 
 byterian Church in Canada show the following facts: 
 
 After eliminating all overhead expenditures in the churches, 
 such as for pastors' salaries, janitors, general upkeep, cost of 
 grounds, etc., and after allowing for any duplicate use of plant or 
 of equipment the relative expenditures were: 
 For every $100.00 for church buildings — $4.00 for Sunday-school 
 
 buildings. 
 For every $100.00 for church expenditures — $6.00 for Sunday-school 
 
 expenditures. 
 For every $100.00 for church music — 4 cents for Sunday-school music. 
 
 Money is not the only measure, but it is an acid test. We use 
 the same test as to missions. Such figures are significant because 
 they are relative; they reveal proportions of emphasis and of 
 effort. 
 
22 THE WEEK-DAY CHURCH-SCHOOL 
 
 "If it is true that the Sunday school fails because the churches 
 fail to use the method of Christian nurture, does not the remedy 
 lie in improving the school rather than in organizing week-day 
 instruction?" But we have not said that the Sunday school has 
 failed, only that it has failed to accomplish a task too large for 
 itself, too great for amateur, intermittent effort, and beyond its 
 resources in time and ability. 
 
 The Sunday school has not failed for lack of effort or of ear- 
 nestness or of investment on the part of its workers, its whole 
 record has been one of remarkable application, sacrifice and un- 
 selfish devotion accompanied by growing intelligence. In so far 
 as it has failed to measure up to its possibilities this has been 
 because it has been treated as a minor incident in the churches. 
 It has wonderfully succeeded to this extent: it has sufficiently 
 demonstrated both the duty and the difficulties of religious edu- 
 cation to make it evident that these call for a much larger pro- 
 gram lying beyond the time limits and the personal limitations 
 of Sunday schools. 
 
 III. THE RECENT DEVELOPMENT OF THE EFFICIENCIES OF THE 
 MODERN SUNDAY SCHOOL HAS DISCOVIKED ITS ESSENTIAL 
 DEFICIENCIES 
 
 Graded schools, curricula psychologically determined, trained 
 teachers, the application of educational principles in organization 
 and teaching, and the use and development of the child's interest 
 in every range of his life, all these have revolutionized the Sunday 
 school; they are rapidly converting it into an educational insti- 
 tution. 
 
 1. The institution has been developed educationally so that it 
 calls for highly expert leadership. The school has won for itself 
 the serious consideration of leaders in religion and in education. 
 Educational specialists have recognized the importance of relig- 
 ious education and have put themselves to the solution of its 
 problems. A new literature has been created dealing with meth- 
 ods in the church school. A large body of workers guided by 
 educational principles is now enrolled in the work of the school. 
 A new profession has been created, that of "Directors of Religious 
 Education in Churches," and many educational institutions are 
 training these directors. 
 
 2. The curriculum has been developed so that it calls for spe- 
 cialised knowledge on the part of teachers in this school. A new 
 literature has been created dealing with the materials of study. 
 
THE PRESENT EMERGENCY 23 
 
 There are now available literally hundreds of good text books 
 in which are found the work of highly-trained specialists in the 
 Bible, in religion and in the problems of child-life. 
 
 3. A new concept of the work of the school has been created. 
 Educational organizations have stood back of this work, educating 
 the public mind, promoting improvements, creating standards 
 and proclaiming ideals until now the fuller meaning and magni- 
 tude of the task attempted by the school stands revealed. The 
 effort to improve the Sunday school led to the popularization of 
 the phrase "Religious Education," so that the school has come 
 to accept the task of religious education and to adopt the edu- 
 cational method for that task. What this means appears when 
 we realize that this task of religious education involves not less 
 than that of securing a Christian social order through the ideals 
 and wills of the young to-day. The task of the church school is 
 to guide children and young people so that they will see and will 
 and effect a human society of Christian race. 
 
 Yet one other cause of the failure of the present system must 
 be briefly stated, the tendency to think of child welfare in broad 
 community terms. The public school has trained us to do this. 
 Many forms of social cooperation, as in recreational movements 
 and the social betterment of child, have deepened the habit 
 through happy and successful experience. As a whole the public 
 mind will reject any program which approaches the child in a 
 divisive or sectarian spirit. We desire that all our children shall 
 learn to live together and to find their richest experiences on a 
 common level. Every church will discover hesitation as the part 
 of its own people lest their children become sectarians. Every 
 church quite properly will desire that children shall come fully 
 into its fellowship and will train them for full life and source in 
 its group, but the particular training for this end cannot compre- 
 hend the whole of religious education since that must include 
 training in the life of a whole and united Christian society. 
 
 IV. WHAT, THEN, IS NOW NEEDED? 
 
 Needs. Facing such a task, in the light of such principles and 
 in the light of experience it becomes evident : 
 
 (1) That the necessary program of religious instruction de- 
 mands much more time than can possibly be secured on 
 Sunday. 
 
 (2) That this program must have a more expert administra- 
 tion, and a higher degree of specialized efficiency than 
 can be expected of volunteers, amateurs and laymen. 
 
24 THE WEEK-DAY CHURCH-SCHOOL 
 
 (3) That it requires equipment and facilities desired specific 
 cally for educational purposes. 
 
 Summarizing the causes of the movement for week-day instruc- 
 tion in religion we find them in the recognition of the following 
 basic needs: 
 
 (1) The imperative need of adequate religious instruction if we 
 are to have a religiously minded society. 
 
 (2) Plans to bring under religious instruction the now un-instructed 
 child population. 
 
 (3) Plans which permit of more time for instruction. 
 
 (4) Plans which permit more children for more hours per week to 
 be under fully competent teachers. 
 
 (5) Plans which make possible the provision of specifically designed 
 educational buildings and facilities. 
 
 (6) Plans which will economize effort through church cooperation 
 and afford children an experience of a common religious life. 
 
CHAPTER III 
 
 WHY WEEK-DAY SCHOOLS! 
 
 When all that is involved in a program of week-day religious 
 instruction is fully understood there will be many to ask one 
 serious question. Why? 
 
 The present agitation for week-day instruction means nothing 
 less than the ultimate establishment of a new system of schools 
 parallel to the public schools. It is well to foresee, as far as 
 possible, the entire significance of this movement. It would be 
 a mistake to suppose that such widespread planning and agita- 
 tion are directed to nothing better than that Sunday-school teach- 
 ers may add a week-day session to their present labors, or that 
 children may meet during the week in order to listen to their pas- 
 tors. Both these ends are quite desirable, as a rule, but they fall 
 short of meeting the current pressing need. Such efforts cannot 
 secure a worthy or adequate program of religious instruction. 
 The week-day plans are much more serious, with purposes reach- 
 ing farther and involving greater investments of persons and of 
 money. 
 
 A system of week-day religious instruction involves educational 
 mechanisms, staff, curriculum, and supervision as definitely organ- 
 ized, as expertly chosen and directed, and as permanent at least 
 as those of the public-school system, the differences lying not in 
 quality or standards of work, but in the quantity or extent. It 
 does not involve as large buildings nor as many professional work- 
 ers nor as great expense as in public education. It does mean 
 equal educational efficiencies and not less in character, definiteness 
 or abilities. 
 
 Perhaps, almost inevitably, after week-day schools have been 
 started there will come a reaction. People have not been accus- 
 tomed to paying money for the religious instruction of children; 
 that has been supported, usually, by the pennies of the children 
 themselves. When the larger program calls for the salaries of 
 expert teachers and a supervisor, the purchase of books and sup- 
 plies, the upkeep of buildings and practically all the items — 
 though less in totals — that are found in the public-school budget, 
 
 25 
 
26 THE WEEK-DAY CHURCH-SCHOOL 
 
 then they will begin to wonder whether this might not just as 
 well be done by that will-of -the- wisp, consecrated, voluntary effort, 
 which is only another way of saying, "Let some one else do it for 
 nothing instead of asking us to pay the bills." 
 
 Then, or, better still, before we begin these enterprises, is the 
 time to look so definitely at them as to meet such objections and 
 to set these specious suggestions in the light of facts. It will 
 help to answer that recurrent WHY if we first state, as definitely 
 as possible, the purposes of the week-day school. 
 
 I. ADEQUATE PURPOSES 
 
 A. The Immediate Purposes. 
 
 1. The week-day school of religion is designed to give 
 every child several hours, or periods, of instruction 
 in religion every week. 
 
 2. The week-day school of religion is designed to set in- 
 struction in religion on the same plane of educational 
 efficiency as children find in the public school or any 
 other school. 
 
 3. The week-day school of religion is designed to make 
 the subject and the fact of religion an integral part 
 of the total educational experience of childhood, co- 
 ordinate with all other parts of that experience. 
 
 4. The week-day school of religion is designed to carry 
 on for children that part of their education which lies 
 beyond the province and the power of the public school. 
 It is the deliberate and cooperative attempt of churches 
 to make up for that short-measure character of edu- 
 cation inevitable in a definitely secular system. 
 
 5. The system of week-day schools is designed to secure 
 adequate facilities and expert services on a basis of 
 greater efficiency and economy by arranging time- 
 programs which spread their use and their work 
 through all the week. 
 
 6. The system of week-day schools is designed to secure 
 community cooperation in the provision and use of de- 
 signed buildings and facilities and specially trained 
 workers. 
 
 B. Ultimate Purposes. 
 
 1. The week-day school of religion is designed as the 
 means by which the churches will carry out, largely 
 through instruction, the fundamentally important part 
 
WHY WEEK-DAY SCHOOLS? 27 
 
 of their task of the training of the young for the life 
 of a religious society. 
 2. The week-day school of religion is designed by the 
 churches to prepare the next generation with those 
 motives and ideals and habits which will help that gen- 
 eration to will and effect a better world, one more con- 
 formable to the Christian ideal, a society of lovingj 
 cooperating good will. 
 
 One might summarize all these purposes by saying that this 
 school is designed to solve the problems presented by the present 
 failure of the Sunday school, due to a task developing beyond 
 the capacities and possibilities of that institution. Week-day 
 instructions represents an awakening church, aroused to appre- 
 ciate that the child is the world of to-morrow and that we have 
 an immediate pressing and never recurring responsibility and 
 opportunity to train that society to religious living. 
 
 II. ENLARGING PURPOSES 
 
 We have these week-day schools of religion because thoughtful 
 persons in large numbers have come to realize that certain duties 
 which once were commonly recognized in a Christian society have 
 been, in the rapidly developing pressure of our total social life, 
 crowded to one side and almost forgotten. Teaching religion to 
 children once was the duty of every family, the task of every 
 school and of every church. Here were duties once as clearly 
 recognized as any others. To-day the family has lost conscious- 
 ness of responsibility for them; the church has nearly forgotten 
 them; the public school has relinquished them. Duties, essential 
 to social well-living, now have no place in our social programs. 
 The teaching of religion has been lost in the process of social 
 development, and especially in the development of a civilization 
 of materialism. Is it necessary to make special provision for its 
 reinstatement? We shall try to state, in progressive order of 
 importance, the reasonable background of schools of religion. 
 
 1. Religious knowledge is a part of every child's rightful heri- 
 tage. Each child has as clear a right to a knowledge of religion as 
 he has to any other part of his intellectual and spiritual heritage. 
 It is the recognized duty of society to insure to every incoming 
 member opportunity to enter into his full heritage of the woi-ld 
 of thought and knowledge. Each new generation receives from 
 the past, adds to that wealth and should pass it on to the future. 
 
28 THE WEEK-DAY CHURCH-SCHOOL 
 
 Schools of all kinds are the principal form of social machinery 
 designed to accomplish this.* It is therefore the duty of society 
 to provide that in its completeness all that is of permanent value 
 in this heritage of the past should come into the possession of 
 the new generation. Certainly religious knowledge is included 
 in this responsibility. 
 
 2. Schooling is an essential means by which childhood learns 
 the religious way of life. It is not the only means; there are 
 many others: family life; social intercourse; play and work; 
 literature and art. But schooling is the essential element because 
 it is the definite means by which all the other and general experi- 
 ence is organized and interpreted. Formal education tends to 
 give meaning to all informal education. Schooling is the process 
 by which the whole of experience gains specific meaning for life. 
 Now, if religion be totally absent from the schooling of children, 
 they are likely to assume that it has no important place in life. 
 The fact that society neglects this leads to the assumption that 
 it is negligible. If the young judge life from their experience of 
 it, there is no reason to be surprised that they conclude that we 
 adults do not esteem religion as definitely of any importance 
 since we do not include it with the other elements of knowledge 
 which we insist they shall acquire. 
 
 3. Religious instruction is the peculiar responsibility of reli- 
 gious agencies. Under the system of government in the United 
 States the state assumes no responsibility for the content of reli- 
 gious instruction. The state can make no specific provision to 
 ensure to children their heritage of knowledge of religion. That 
 is because the content and character of this knowledge is recog- 
 nized to be a "matter of conscience"; because it is impossible to 
 teach religion without teaching a particular kind of religion. 
 The state refuses to particularize in religion. It will in no way, 
 either positively or negatively, either by provision or prohibition, 
 interfere with freedom of conscience. The separation of church 
 and state has resulted in the separation of religious knowledge 
 from general knowledge. This is a very essential and vital part 
 of our theory of freedom in the state, one in which every lover of 
 truth and religion ought to rejoice because it forever renders im- 
 possible the suppression of truth; it prevents oppression by any 
 majority in secular power and it is the basis of our whole life 
 of freedom. 
 
 * This argument, and those that follow in this chapter, are developed 
 in greater fullness by the author in his recent book, "Education for 
 Democracy" (Macmillan's), 
 
WHY WEEK-DAY SCHOOLS? 29 
 
 This theory applied results in a definite situation : Public edu- 
 cation is curtailed as to its curriculum. It is forced to omit an 
 essential subject. Public education in the United States is thor- 
 oughly secularized.* 
 
 Now this does not involve secularization in any reprehensible 
 sense; it need not and ought not to mean that public education 
 is destructive of spiritual idealism. School people do not have to 
 be materialists. The fact that the school cannot teach religion 
 does not set it in opposition to religion. So far as the theory 
 of freedom is concerned it only means that religion as a definite 
 subject of study is excluded from the curriculum of public schools. 
 
 But it must be evident to any one that a system of education 
 that omits religion in its training for life tends to train for life 
 that omits religion. But this is only the negative side; the 
 churches must teach religion, not only because the schools must 
 not but because they cannot. Only a religious agency can engage 
 in religious education. No other social agency, as conditions now 
 are, either will or can discharge this responsibility. 
 
 4. Our present practice robs children of their most normal ap- 
 proach to religion. Notice this fact : If the public school is the 
 child's most definite social experience, and if religion is excluded 
 from that experience it is excluded from the great, normal realities 
 of life for children. So long as the school is their only effective 
 educational aq-eney, and that agency excludes religion, the effect 
 is the secularization of childhood's point of view ; the schools train 
 a secular citizenship. 
 
 The puhlic school cannot teach, religion; no other agency is 
 teaching religion to the childhood of the United States; that 
 childhood grows into a non-religious view of life. 
 
 Since the religious element must be integral in a child's school- 
 ing, and since the state cannot furnish this element, it becomes 
 the duty of society to provide schooling in which the teaching of 
 religion has a definite place, and to do this independently of the 
 state. 
 
 In some way then religion must have a place found for it in 
 the lives of children. How can this be done? 
 
 5. Religion can he taught. That sounds like a broad assertion; 
 and it must be taken quite broadly and interpreted generously.f 
 
 * See "The Secularization of Public Education in the United States," 
 by S. W. Brown (Teachers' College), an historical study and survey. 
 
 t Doubtless some will bo inclined to remind us of the Aristotelian 
 controversy ; but by "taught" we mean, at least in this connection, the 
 processes which the school is able to use as an educational agency. 
 
30 THE WEEK-DAY CHURCH-SCHOOL 
 
 This point has in mind particularly that aspect of the interrog- 
 ative WHY which asks whether it makes any difference, after all, 
 whether children are informed on the history of religion, on its 
 doctrines and literature. These objectors would suggest that the 
 principal thing is to get the spirit and ideals of religion in life 
 and conduct. To this we would emphatically agree; but we ask: 
 If you wished to get the spirit and ideals of Anglo-Saxon civiliza- 
 tion in life and conduct would you not consider it a valuable and 
 essential step to secure at least a fair degree of familiarity with 
 the development of those ideals in history and their expression 
 in English literature f 
 
 Why is schooling important in the development of religious 
 character and the formation of a religious society? That is a 
 question too large to be answered, even in outline, here.* But a 
 few points may be suggested : Schooling is the organization and 
 direction of the social experience of children; religion is a way 
 of social living which, for each individual, is determined by ideals, 
 by concepts of the meaning and values of life;t our ideals and 
 concepts are formed in social experience. In part schooling is 
 the specific direction of intellectual experiences socially realized; 
 religious ideals are intellectually apprehended. The founder of 
 Christianity has always been called its great Teacher; he began 
 by teaching; he trained teachers; the records of his life are full 
 of his teachings; his followers taught; the early churches were 
 teaching institutions; the apostles and missionaries have always 
 been teachers; the school of the church, even the inefficient 
 Sunday school, has been the most effective recruiting agency for 
 the churches, and the pulpit and press have, as teaching instru- 
 ments, been the means of making religion effective in the lives 
 of men. 
 
 In the broad sense teaching is our principal hope. It is the 
 normal method with the young. Religious education simply 
 means the organization of the means by which developing lives 
 may be guided, stimulated and trained so that they may both see 
 and know, may passionately desire and will, and may actively 
 effect the life of spiritual persons and the order of a spiritual 
 society. This is what religious schools mean, that we make spe- 
 
 * Perhaps the most satisfactory answer of noodern times will be found 
 in "A Social Theory of Religious Education," by Prof. George A. Coe 
 (Scribner's.) 
 
 t This is taking an ultimate view of religion ; it is not Intended as a 
 definition ; it might be termed a comprehensive description ; the practical 
 aim of religious teaching is that persons shall live according to religious 
 ideals. 
 
WHY WEEK-DAY SCHOOLS? 31 
 
 cific provision, in our organization of life for the young, of the 
 best means by which this end shall be effected. 
 
 6. Religious training is absolutely essential to the continuance 
 and future growth of our human civilization* We and our chil- 
 dren in an increasing degree will have to live in a world closely 
 integrated, a world where there will be just two possible ways of 
 living: either we shall go in our old ways, each following his own 
 desires, seeking his own ends, governed by the passions of avarice, 
 controlled by the philosophy of self-interest, or we may take the 
 other course of living for social ends — instead of selfish ones; of 
 cooperation — instead of competition; of unselfish devotion, in 
 love and good will, to the common good — as opposed to the individ- 
 ual good predicated on gain at the cost of loss to others. The 
 first is the old, secular, anti-religious way; the second is the reli- 
 gious way that Jesus taught. 
 
 Life is unthinkable, in imagination it is intolerable in the fu- 
 ture, imless it be the life of a society controlled by religious mo- 
 tives. There is no hope for peace in our world — either between 
 nations, classes or interests — until we have substituted for the 
 motives of self-interest that threw the world into war the motives 
 of social living which Jesus taught, until we move the center of 
 lives from self to society, from avarice to service, from lust to 
 love. The religious way is the only way under which the world 
 of to-morrow can even exist. Under any other motives, what 
 will it be but the shambles of unrestrained lusts, warring passions, 
 and competitive battles, with the last word in science turned to 
 the service of the deepest, darkest passions of men? And to 
 turn the hearts of men from the motives of the world of things 
 to the motives of the kingdom of the spirit, we are counting on 
 this single institution. We can hope to form the next generation 
 only as we reach the children : they are to-morrow. We may 
 have many conversions of adults in the churches; but unless we 
 prepare these boys and girls, these who are the world of to- 
 morrow, we have no prospect of a better social order. 
 
 SUMMARY 
 
 To summarize our answer to the question. Why have schools 
 to teach religion? 
 
 Unless religion is taught we shall not have a religiously-minded 
 
 * The argument, very briefly and but partially stated here, is developed 
 at some length in the author's "Education for Democracy" (Macmillan's). 
 
32 THE WEEK-DAY CHURCH-SCHOOL 
 
 society, and any other sort of society is impossible in the future; 
 this is the world's one great need. 
 
 Unless specific provision is made religion will not be taught. 
 
 Unless that provision is made by the religious agencies, the 
 churches, it will not be made by any other; no other is teaching 
 or can teach religion. 
 
 The present provision of the churches for teaching religion is 
 totally inadequate; at present it reaches only a small fraction of 
 to-morrow's citizenship, and, at best, it touches but the fringes 
 of each person's need. Under current conditions an adequate 
 provision is impossible on the day of rest. 
 
 It is, therefore, the immediate duty of the churches, in simple 
 loyalty to their constant prayer for the kingdom of God, to begin 
 to furnish whatever is necessary for the teaching of the religious 
 life to all the children of to-day. 
 
CHAPTER IV 
 THE CHURCHES IN WEEK-DAY WORK 
 
 Those who regard the plan of week-day schools of religion as 
 an untried novelty need to consider two facts: First, that the 
 regular daily instruction of children was for long periods of time 
 one of the principal and constant activities of the church, and, 
 Second, that, in modern times, the churches have gradually de- 
 veloped a remarkable diversity of programs and organizations 
 which occupy parts of the week-day time of children. 
 
 The first consideration ought never to be overlooked. The early 
 church was a teaching church. The influence of synagogue schools 
 was carried over into Christian teaching, and indeed the schools 
 themselves were used by the early Christians. Origen gathered 
 children from all parts of a city and organized them into classes 
 for instruction. Schools for children grew up in almost every 
 city, and to them we must trace one of the great roots of elemen- 
 tary general education. So general were these schools and so 
 influential that the Emperor Julian issued an edict transferring 
 education from the Christian to the Roman state. 
 
 When, following paralysis and decay, the church took on new 
 life we again see her teaching children. All that we know of the 
 inner activity of churches in the religious renaissance in Europe 
 show them gathering the children and carrying forward their 
 education. The tiny flame that maintained the light of learning 
 through the dark ages burned where wandering missionaries and 
 resident pastors or priests gathered children for instruction. The 
 Middle Ages are rich with pictures of schools maintained con- 
 tinuously by monasteries and parish churches. The education of 
 the young was the function of the church. Space forbids any 
 historical review, but even a glance backward gives rise to the 
 question. When and how did the church-school become a Sunday 
 institution? Leaving the tempting paths of the past we can find 
 sufficient evidence in modern instances that it is possible, even in 
 our current, congested life, to extend religious instruction into 
 the week. 
 
 33 
 
34 THE WEEK-DAY CHURCH-SCHOOL 
 
 FAMILIAR EXAMPLES 
 
 1 Confirmation classes. In Anglican, Episcopal, Lutheran and 
 other churches as a regular institution, and becoming common in 
 many others. The pastors, or appointed officers, instruct those 
 who are to be confirmed, or admitted to the church. Classes are 
 held once a week, sometimes more frequently, usually in the late 
 afternoon. The creed of the church, or a special course regarding 
 its doctrines and the duties of church-membership usually consti- 
 tutes the material of study. Both the catechetical method and 
 lectures or addresses are used. In the greater number the course 
 of training occupies from one to three months and takes place in 
 the period before Easter. In the spring of 1919 there were 
 approximately 3500 children in confirmation classes in Episcopal 
 churches in New York City. 
 
 2. Catechetical classes. Not necessarily confined to those about 
 to join the church but using similar material and methods to 
 enable children to memorize the catechism and the creed of a 
 church communion. 
 
 3. Rehearsals. In each Spring practically all churches gather 
 children to rehearse for Easter, Children's Day, a festival, a 
 pageant or dramatics. Often large numbers come for several 
 periods in a week. These are, though the fact is not often rec- 
 ognized, definitely effective periods of religious training. It is 
 worth noting that it is not difficult to secure attendance and that 
 children really enjoy these occasions. 
 
 4. King's Daughters circle meetings may be cited as an ex- 
 ample of many similar week-day group-meetings of girls. They 
 gather to work for others, and during the sewing, or whatever the 
 work may be, some one reads a story, a psalm or some other form 
 of religious literature. The activities in which they engage, being 
 under their own organization and direction, form an excellent type 
 of religious training. 
 
 5. Young People's Societies. Some meet during the week and 
 a few are composed largely of persons of high-school age. The 
 program consists of the familiar devotional exercises with a 
 marked tendency, on the part of week-day meetings, to the more 
 definite study or following of some course of study, and to the 
 organization of forms of social activities. 
 
 6. Mission Bands. Groups of children are led in the study of 
 the missionary enterprise and in work for children on mission 
 fields. 
 
THE CHURCHES IN WEEK-DAY WORK 35 
 
 7. Canadian Standard Efficiency programs* organize boys and 
 girls in two groups each, from the ages 11-14 and 15-18, for at 
 least one meeting in the week at which biblical and other religious 
 instruction is given. This is frequently coordinated to the Sunday 
 instruction which is given the same groups in their classes. This 
 form of class organization is also used in the United States. 
 
 8. Comrades, Pioneers,] etc. The plan of the Y. M. C. A. 
 corresponding, in the United States, to the Canadian method. 
 
 9. Boy Seouts.X Occasionally, perhaps rarely, scout troops 
 voluntarily organize for religious instruction at their week-day 
 gatherings. 
 
 10. Girl Scouts. Similar to the above. (Also Camp Fire 
 Girls.) 
 
 11. Y. M. C. A, Classes are held in the Boys' departments; in 
 some Associations they enroll large numbers who follow brief 
 biblical courses or studies in "life problems." Besides the classes 
 held in the Association buildings a very large number of groups 
 have been organized in the high schools for biblical study, and 
 similar classes are conducted for boys of the seventh and eighth 
 elementary grades. 
 
 12. Y. W. C. A. An important and carefully planned work 
 for girls in week-day classes is rapidly developing, including 
 classes for school girls. 
 
 13. Societies, Guilds, etc. How many are there? Boys' 
 Brigades, Knights of King Arthur, Ladies of Avalon, World-Wide 
 Guild. Every pastor knows the sense of perplexity as he is urged 
 to organize one after another. And yet each in its turn gathers 
 and associates children and gives them some forms of instruction 
 and training. 
 
 14. Clubs. Every modern church has an ever-changing variety 
 of groupings of children and youth around their special interests ; 
 photographs, stamps, art-craft, nature-study ; every new hobby has 
 its nucleating force, and every group thinking and working to- 
 gether has the possibilities for religious training in that very 
 experience. 
 
 15. Pastor's Classes. Almost every pastor has at some time 
 gathered school children for special purposes of instruction during 
 
 * Promoted by the Canadian Council of Religious Education, a co- 
 operative organization of the Church Boards of Religious Education, the 
 Canadian Y. Rf. C. A. and the Y. W. C. A. 
 
 t For particulars inquire International Committee Y. M. C. A., 347 
 Madison Avenue, New York. 
 
 t Headquarters : Boy Scouts of America, 200 Fifth Avenue, New York. 
 
36 THE WEEK-DAY CHURCH-SCHOOL 
 
 the week. One who maintained such classes for ten years testifies 
 to the surprising willingness with which large numbers of children 
 attended. 
 
 Why enumerate these familiar forms f Simply to remind our- 
 selves that week-day instruction is no novel or untried experiment; 
 that it has been tried and successfully maintained in so many 
 different forms that its feasibility already has been thoroughly 
 demonstrated; that almost every objection and difficulty already 
 has been met in the actual work of churches that had no con- 
 sciousness of plans of week-day instruction. A survey of the very 
 familiar forms suggests that if they could now be made common, 
 coordinated one to another and directed upon sound educational 
 principles, with suitable curricula, we would have a fully adequate 
 system of week-day religious instruction. 
 
 THEIR INADEQUACY 
 
 Why, then, seek change? Why not take these various forms 
 and develop them? 
 
 1. Because many, or most, of the plans have been conceived 
 without consciousness of relationship and they have become 
 habituated to their independence. Catechetical classes sometimes 
 have no relation to the church-school curriculum. Mission bands 
 pursue their way guided by missionary boards which often disdain 
 to consult the board of education of their communion. In spite 
 of many efforts the Young People's Societies remain without vital 
 relationship to a church plan of education. Except for the Tuxis, 
 The Comrades and Pioneers curricula scarcely any have any pro- 
 gram of church coordination. 
 
 2. So fragmentary are these plans that only a minor propor- 
 tion of even those regularly in church-schools are reached; true, 
 here and there a child is found who has been swept into too many 
 of these unrelated efforts, but a child with a church-program is 
 an exception. 
 
 3. The distracting complexity of unrelated societies, clubs and 
 organizations adorned by every imaginable combination of initials 
 has discouraged pastors, perplexed children and often led to the 
 abandonment of all "the clutter." 
 
 4. These plans have been too often conceived for the sake of 
 their activities and not as parts of the experiences of childhood. 
 This defect has been realized in later organizations, and their 
 plans have been based on educational principles. 
 
THE CHURCHES IN WEEK-DAY WORK 37 
 
 Out of the chaos of overlapping effort and cross-firing, purpose, 
 and for the utter neglect from which large areas are suffering 
 there must be organized system, there must be instituted plans by 
 which children will be led in orderly fashion, step by step, by 
 processes cooperating in educational method and moving toward 
 the goal of a religious society. It will not be wise to sweep the 
 board clean by disbanding all societies. What is needed is, first, a 
 central, organizing purpose, which will be, second, directed by a 
 responsible body, a body for religious education in the local 
 church and a like body for the community. Then the next step 
 would be to establish a definite program of training, in the hands 
 of proficient persons, centering in a school system. Following 
 this it would be possible to discover and develop the suitable 
 features of present activities and organizations, and to relate them 
 to this central system, some of them becoming integral parts of 
 the school's program, while others would be related to it precisely 
 as various forms of pupil's organizations are related to the work 
 of public schools. 
 
 We have reviewed these activities, however, not to anticipate by 
 suggesting their relations to a program of week-day instruction, 
 but rather in order to suggest that churches are familiar with 
 week-day activities and that week-day schools not only should not 
 make church programs more complicated, but should point a way 
 to their closer unity and greater simplicity. Already a great 
 many churches are dissipating, in the management of a heterogene- 
 ous scramble of organizations, energy more than sufficient to 
 conduct a system of training centering in a school. 
 
 When we turn from a brief survey of present popular endeavors 
 to look at less generally known plans it is well to keep in mind 
 the principle just suggested, that the ultimate purpose is not this 
 or that scheme of schools but the integi'ation of religion in the 
 school experience of children and the more complete rounding out 
 of the whole of education through the religious training of chil- 
 dren. Prof. Athearn has emphasized the phrase, "a national 
 system of education," in his propaganda for week-day instruction. 
 Prof. George A. Coe some years ago called attention to the fact 
 that in the United States we have no general system of education 
 but rather parts of a system for which different- agencies are 
 responsible. Now we are asking how we may approach more 
 fully the completeness of educational opportunity, to which every 
 child has a social right, by making adequate provision for the 
 hitherto neglected religious element. 
 
38 THE WEEK-DAY CHURCH-SCHOOL 
 
 SCHOOL TYPES 
 
 Still considering types of week-day instruction which originate 
 in and are conducted by the individual church we come to the 
 group which approaches much nearer to a system of religious 
 instruction. These are found : 
 
 1. In Parochial schools. One is content with only slight ref- 
 erence to the well-known parochial schools conducted by Lutheran 
 and certain other churches, because here religious instruction is 
 integral in the general program of each school. So far as con- 
 cerns our problem, that of providing with religious instruction 
 children attending state schools, the significant lesson of the 
 parochial school is that thorough general education is possible 
 even where definite time is taken daily for specifically religious 
 instruction. Using daily from thirty to sixty minutes for this 
 purpose, and still carrying full grade studies does not seem to 
 injure the healtii or derange the social programs of children in 
 parochial schools. Where the parochial schools are required to 
 carry the exact schedules of the public schools an additional period 
 is prefixed to the morning studies; pupils often arrive at such 
 schools at eight or at eight-fifteen A. M. daily. Where parochial 
 school work compares favorably with public school work the 
 inferiority is due not to the fact of religious instruction but to 
 the fact that the teachers, the "sisters," often come from training 
 seriously inadequate and quite inferior to that of grade-school 
 teachers. 
 
 While the parochial school is not the American solution of our 
 problem it ought constantly to rebuke Protestant indifference, 
 with the picture of a people who take children seriously, who are 
 willing to be doubly taxed for education in order that their chil- 
 dren might be trained for their church. 
 
 The subject of parochial schools, in the sense of schools sup- 
 ported by churches and designed to give children their entire 
 schooling, is too large for discussion here. But it is well to 
 remember that the enterprise of week-day schools of religious is 
 not a new one, that many churches through centuries have held 
 the religious instruction of children so important that they have 
 made the very large sacrifices necessary to maintain duplicate 
 school systems. Whatever we may think of parochial schools, and 
 much as we may lament the separation of children in sectarian 
 groups, these schools are a testimony to the earnestness and 
 consistency of the Roman Catholic and Lutheran communions, to 
 
THE CHURCHES IN WEEK-DAY WORK 39 
 
 the sincerity of religious purpose with which they regard their 
 children, and to their willingness to put into practice their con- 
 victions of spiritual responsibility for the young. In the United 
 States there are: 
 
 CatJwlio FarooMaZ Schools * 
 
 Elementary 5,748 pupils 1,593,407 
 
 Secondary 1,276 pupils 74,538 
 
 Lutheran Parochial Schools t 
 
 All branches of the Lutheran Church in the U. S. 
 ' Schools 5,250 pupils 246,761 
 
 2. In survivals of church systems of general education. In 
 churches which have long maintained parochial schools, such as the 
 various Protestant communions transplanted from central Europe, 
 even when these schools have been abandoned, there has been a 
 natural and laudable attempt to conserve their specifically religious 
 functions. Lutheran churches, for example, have a tradition of 
 week-day classes; they have been in the forefront in advocating- 
 and in establishing week-day instruction. 
 
 With such an array of activities, unrelated and disorganized as 
 they may be, who can assert that the week-day training of children 
 is an untried novelty, or that there is no need for better system 
 in week-day work? 
 
 * statistics for 1918. 
 
 t Statistics gathered from U. S. Bureau of Education, Bulletin No. 10» 
 1919. 
 
CHAPTER V 
 A SURVEY OF PRESENT PLANS 
 
 What has been the answer of religious society to a need so 
 common and deep? What provision has been made by the 
 churches for such extensions of organized religious education as 
 would integrate its processes with that of the child's general 
 education? For this is the essential need, that through unity 
 with the normal daily experiences of children religious training 
 and religion as an experience of life should become normal to 
 them. This consideration sets certain limitations on the field we 
 must survey; it will exclude many of the efforts mentioned in the 
 last chapter because, while they are additions to the programs 
 of religious education, they are not integrated in the normal edu- 
 cational experience of childhood. 
 
 The answer of religious society has been the introduction and 
 establishment of schools and systems of schools, conducted during 
 the week-days, and, from the child's point of view, closely related 
 to his general education. These schools have been organized in 
 many places; in certain instances they began fifteen years ago; 
 they have increased in number; they have developed local educa- 
 tional organizations; they have grown remarkably in educational 
 efficiency; they have won recognition from the agencies of public 
 education ; they demand a goodly number of trained workers ; they 
 are finding definite relations to the accepted programs of the lives 
 of children; they are receiving recognition and support of 
 churches and communities, and in no instance has any organized 
 system of this type been abandoned. 
 
 These schools are to be found in all the Northern States of the 
 United States; in villages, towns and cities, in communities of all 
 different types, residential, industrial and mixed, urban and sub- 
 urban. They have developed under a variety of educational 
 conditions due to the differing state laws, forms of organization, 
 and the methods of different boards of education. 
 
 40 
 
A SURVEY OF PRESENT PLANS 41 
 
 AN ANALYSIS OP TYPES 
 
 Not all the schools are alike; in fact, there are not many that 
 are precisely alike. The variations in details are so wide and 
 many as to confuse any casual observer. Yet it must be remem- 
 bered that, in the essentials, there is remarkable uniformity ; they 
 are all engaged in making religious education a part of childhood's 
 program of general education, and in doing this in freedom, 
 without organic connections with public education. It may be 
 helpful to attempt an analysis of the schools, based on the salient 
 features of differentiation, and to establish certain lines of classi- 
 fication. For the purposes of those who are studying the schools 
 with the thought of establishing similar work the following 
 analysis may be useful: 
 
 I. Classification according to local organization, or directing 
 responsible body. Schools organized by : 
 
 1. Individual churches. 
 
 2. Churches in cooperation : 
 
 (a) Local Church Federations. 
 
 (b) Local church group organizations especially for 
 this purpose. 
 
 (c) Simple, unorganized cooperation among 
 churches. 
 
 3. Community Boards, on a distinctly cooperative basis. 
 
 4. Special outside agencies, denominational, or edu- 
 cational. 
 
 II. Classification according to time programs of schools: 
 
 1. Before public school hours. 
 
 2. After public school hours. 
 
 3. During public school hours. 
 
 4. Saturdays. 
 
 5. Vacation seasons. 
 
 III. Classification according to relations to puhlie-school or- 
 ganization : 
 
 1. Pupils excused from certain periods of public schools. 
 
 2. Schools closed for certain periods. 
 
 3. Without change in school programs. 
 
 4. Entirely independent of public school relationships. 
 IV, A study of certain important Characteristics : 
 
 1. As to Teaching and Supervisory staff. 
 
 2. As to Buildings and Equipment. 
 
42 THE WEEK-DAY CHURCH-SCHOOL 
 
 A SURVEY OF SCHOOLS 
 
 No attempt is made here to include all known schools; only a 
 sufficient number of instances are given to illustrate each type, or 
 characteristic, and to enable investigators to study the various 
 possible forms and methods. 
 
 I. Classification according to local organization, or directing, 
 responsible body. 
 
 1. Schools conducted by individual churches. These are 
 churches which have either (1) become conscious of 
 their duty and opportunity and have proceeded to 
 establish week-day school schedules without waiting 
 for community- wide efforts, or (2) schools which for 
 various reasons, institutional or doctrinal, have been 
 unable to cooperate with the community organization. 
 The examples are altogether too numerous to mention, 
 and it is quite probable that the reader will know of 
 more significant instances than those cited: Christ 
 Lutheran, New York (fourteen years in operation) ; 
 First Presbyterian, Flint, Mich.; First Lutheran, 
 Dayton, Ohio; fifty churches in New York City; 
 North Presbyterian, Rochester, N. Y.; St. John's, 
 Hartford, Conn. 
 
 2. Schools conducted by cooperative church organizations. 
 
 (a) Local Church Federations. This ought to be 
 and often proves to be an effective mode of local 
 organization ; the immediate machinery is in ex- 
 istence, and out of it may be created the neces- 
 sary special directing board. Instances : Toledo^ 
 Ohio; Hyde Park, Chicago. (Jewish rabbis co- 
 operated in Toledo.) 
 
 (b) Local Church organizations especially for this 
 purpose. The ministers, or the representatives 
 of the churches formally appointed, organizing 
 a Board or a Council to direct a group of 
 schools : Cuyahoga Falls, Ohio ; Batavia, 111. ; 
 Northfield, Minn.; Somerville, N. J. 
 
 (c) Simple unorganized cooperation amongst 
 churches. Instances: Corydon, Iowa; Elmira, 
 N. Y; Baltimore, Md.; Clifton, Conn. 
 
 3. Schools conducted by Community Boards, on a dis- 
 tinctly cooperative basis. Such Boards usually rise out 
 
A SURVEY OF PRESENT PLANS 43 
 
 of the action of pastors or church representatives, but 
 they are organized, usually, independent of denomina- 
 tional lines and make their appeal to the community 
 as a whole. Instances : Gary, Ind. ; Van Wert, Ohio ; 
 Calumet District (Ind.) group, Indiana Harbor, East 
 Chicago, Whiting and Hammond; Evanston, River 
 Forest, and Oak Park, 111. 
 4. Special outside agencies. 
 
 (a) Denominational Boards. In order to foster this 
 work church boards conduct schools. The 
 Protestant Episcopal Department of Religious 
 Education conducts a number of "Demonstra- 
 tion Schools" at New York, Grand Rapids, 
 Toledo, and Gary. 
 
 (b) Special agencies. The Protestant Teachers' 
 Association of New York City conducts at least 
 seventeen schools in as many churches in that 
 city. 
 
 II. Classification according to time programs of schools. 
 
 1. Schools having sessions before the public school hours: 
 Hammond, River Forest, Evanston; Ravenswood 
 (Chicago) ; Flint, Mich.; Whiting, Ind. 
 
 2. Schools having sessions after public-school hours: 
 Toledo, Hammond,* Baltimore; Kansas Ave. M. E., 
 Topeka; Calvary Presbyterian, Berkeley; Christ 
 Lutheran, New York; North Presbyterian, Rochester, 
 nearly all the Episcopal demonstration schools, Hyde 
 Park, Chicago. 
 
 3. During school hours, on an adjusted program, or by 
 excuses for pupils: Gary,t Van Wert, Corydon, Ba- 
 tavia, Cuyahoga Falls, Northfield, Somerville, N. J.; 
 Cincinnati, 0.; Oak Park, 111. 
 
 4. Saturdays: Baltimore, a number of Lutheran 
 churches (these in addition to their week-day classes). 
 For some years a Saturday school was held in Elgin, 
 111.; also St. Mark's Episcopal, Toledo 0.; First 
 Presbyterian, Flint, Mich. 
 
 5. Vacation Seasons : The many schools under the Daily 
 Vacation Bible School plan, under the Religious Day 
 
 * Several schools have sessions both before and after public school, 
 t Where play periods, scheduled all through the day, are used. 
 
44 THE WEEK-DAY CHURCH-SCHOOL 
 
 School system; such individual instances as the First 
 Lutheran, Dayton. 
 
 HL Classification according to relations to public school or- 
 ganization. This relationship is simply one of agreement 
 as to plans of organization on the educational side and as 
 to time programs so as to make possible the attendance of 
 pupils, and does not involve any control by the public 
 schools nor any use of the school funds or authority. 
 
 1. Pupils excused, on request of parents, from certain 
 periods: Gary, Van Wert, Corydon, Toledo, Oak 
 Park, Northfield, Cuyahoga Falls. 
 
 2. Schools closed for certain periods: Batavia, 111. 
 
 3. Without change in public-school program: This would 
 include practically all the schools which meet either 
 before or after public-school sessions. However, some 
 school systems have been so an-anged that, for ex- 
 ample, one-half of the pupils may repo-rt a period 
 late on alternate days, and the other half on the 
 remaining days so as to attend religious schools. This 
 is the case with certain schools in the Calumet District. 
 
 4. Entirely independent of public schools. This would 
 include all the schools under II, 4 and 5 above. 
 
 5. Credit arrangements for high-school students. As at 
 Toledo, Ohio, where high-school students may carry a 
 limited part of their work, for which credit will be 
 given in course, under conditions prescribed by the 
 school board, in the week-day church schools. (For 
 details see the fuller account of plans in Toledo.) 
 
 IV. A study of certain important Characteristics .- 
 
 1. As to Teaching and Supervisory Staff. A number of 
 schools have placed their work on a sound staff basis 
 by engaging properly trained supervisors and employ- 
 ing only teachers who are qualified on a level with the 
 local public-school staff. This ideal is now being fully 
 recognized and rapidly adopted as a working rule. 
 Doubtless it is in practice in many schools and sys- 
 tems not mentioned here, but some instances where it 
 has been firmly established are: 
 (a) Employed, trained Supervisor: Gary, Van 
 Wert, Corydon Calumet District, Evanston, 
 Grace Episcopal, Grand Rapids; River Forest 
 and Oak Park, 111. 
 
A SURVEY OF PRESENT PLANS 45 
 
 (b) Employed Teachers, of grade equal, at least, to 
 
 public-school staff: Gary, Oak Park, Grand 
 
 Rapids, Dayton. In many places, where the 
 
 program permits, public-school teachers are 
 
 employed, on their free time, and paid on an 
 
 hour basis. This is the case in Evanston, River 
 
 Forest, the Calumet District, in many schools 
 
 in New York and in a number in Toledo. 
 
 2. As to Places for classes and schools. In Gary one 
 
 building, especially for this purpose, has been erected ; 
 
 the others schools meet in settlements and church 
 
 buildings. Other communities are planning special 
 
 buildings. One expects to use a library building. 
 
 In a few places the public school buildings are used, 
 usually the local church-school organization pays rent 
 for the rooms ; but there is already a notable tendency 
 to recognize this as, at best, a temporary expedient 
 which must be abandoned. 
 
 May the writer again emphasize the fact that this 
 is not a statistical or complete survey of what is being 
 done throughout the country; it is not an attempt to 
 report on the extent of the work, but rather an en- 
 deavor so to analyze that work as to indicate its out- 
 standing characteristics. Many schools are omitted 
 from mention; it is hoped that no type of organiza- 
 tion or general method of operation has been omitted. 
 
 "V. As to Curriculum. Apparently the tendency has been, in 
 nearly all schools, at first to take over one of the many 
 systems of Sunday-school lessons and gradually to develop 
 an independent system of lessons. The practice varies so 
 that no classification is possible ; but this general statement 
 is probably true: schools are seeking courses of lessons 
 independent of the Sunday-school courses, based more 
 precisely on the needs of children in their every-day lives, 
 and schools are enriching their curricula by variety and by 
 the adoption of modern educational principles. Thus the 
 week-day church schools become not only schools using the 
 Bible, they tend to become truly schools of the Christian 
 Ufe. 
 
46 THE WEEK-DAY CHURCH-SCHOOL 
 
 SUMMARY 
 
 While it is not possible to point to any single type of school 
 with the verdict that this one has the complete elements of finality 
 and success, it is possible to point out certain marked character- 
 istics and tendencies which indicate successful operation in week- 
 day religious instruction. These may briefly be stated as follows : 
 
 Community cooperation. All the churches of a community uniting 
 on a common plan and working together. 
 
 Community organization. A single community- wide organization 
 with responsibility for the direction and support of all week-day 
 schools. 
 
 Public-school correlation. The programs of religious instruction 
 arranged in conference with the public -school authorities and 
 coordinated to the programs of the public schools, usually on a 
 time-schedule parallel to the latter. 
 
 Professional direction. Supervisors and teachers employed for full 
 time, required to have professional attainments equal to standard 
 for public schools, and of high religious character. 
 
 Designed buildings and equipment. While few special buildings 
 have been erected, the need is generally recognized; rooms in 
 churches are being remodeled, and rooms in other buildings fitted 
 and equipped so as to meet regular school standards. 
 
 CwTvculum. A varied program of interests and activities — not 
 confined to "information" — designed to develop children's pur- 
 poses and abilities in living the religious life of to-day. 
 
 Extension. A remarkable development of interest in this work; 
 communities everywhere seeking information and preparing to 
 begin schools and classes. The Religious Education Association, 
 in nine months of 1920, distributed over 100,000 pieces of printed 
 matter on this subject through its Bureau of Information. 
 
CHAPTER VI 
 
 A DISCUSSION OF PKOGEAMS 
 
 Taking the analysis of types of programs already given, what 
 are the advantages and disadvantages which experience has re- 
 vealed ? 
 
 Considering the possible schedules for schools, under their rela- 
 tions to the programs of children, what are the problems which 
 each one presents, what has experience shown as to their feasibil- 
 ity, which plans or arrangement of various plans offers the great- 
 est advantages? 
 
 I. A STUDY OF ORGANIZATION" 
 
 So far as the programs of children are concerned, and sO' far 
 as the actual operation of the schools, or classes, is concerned, 
 what forms of local organization seems to be most desired? 
 
 The outstanding types are: the interdenominational-community 
 organization, the church-group organization, and the individual 
 church school. 
 
 1. The Interdenominational-Community System. Since our 
 purpose is to study which scheme work best, from the point of 
 view of school operation, it is not important to distinguish be- 
 tween community school systems which are conducted by a board 
 created by the directly expressed will of the community, and 
 those community systems which are operated by a board created 
 by different churches. The mark of this general type is that it 
 offers one, united, cooperating system for a community. 
 
 Advantages : 
 
 (1) It makes possible uniform schedules, programs, printed 
 forms and modes of organization which make for econ- 
 omy and efficiency of operation. 
 
 (2) It presents to the public mind a common, united organ- 
 ization, parallel to that of the public school. It makes 
 it as normal to think of church schools as it is to think 
 of the public schools. It is thus a means of establishing 
 the system in the popular mind, as well as a demonstra- 
 tion of the fact that religious forces can work together. 
 
 47 
 
48 THE WEEK-DAY CHURCH-SCHOOL 
 
 (3) It most completely integrates religious instruction in the 
 child's general experience. 
 
 (4) It secures the support, both in public opinion and in 
 money, of the widest possible constituency. 
 
 (5) It enlists the personal cooperation of parents and 
 others who find it much more simple, more easily under- 
 stood and more readily ussd when there is a single uni- 
 form method and program. 
 
 (6) It presents remarkable economies and efficiencies in 
 school administration: 
 
 (a) Makes it possible to employ a professional super- 
 visor or director. 
 
 (b) The larger system is more flexible, in adjusting 
 teaching programs, in scheduling teachers, and in 
 providing for absences of teachers. 
 
 (c) Uniform records and forms; a common school- 
 accounting system. 
 
 (d) Simplicity of relationships to public-school sys- 
 tems; only one organization in correspondences, 
 etc. 
 
 (e) Economies in purchase of text-books. 
 
 (f ) Economies in use of schoolrooms, one room serv- 
 ing many classes. 
 
 In brief, the principal advantage is that here the public 
 mind sees and the public deals with a single system which 
 is regarded as parallel to the public schools; the advan- 
 tages of the consequent impressions on the minds of the 
 children are of enormous importance. 
 Disadvcmtages : 
 
 It is conceivable that there may be a tendency 
 to lose sight of the responsibilities of individual churches, 
 to disassociate the schools from the religious organiza- 
 tion and so to divorce the child's early religious-educa- 
 tional experience from the religious group to which he 
 should belong. This can be overcome only as the churches 
 maintain a lively interest in the children and their re- 
 ligious training. If it comes to pass that the community 
 system of church-schools takes the place of the church 
 and crowds the latter out of the lives of children, the 
 fault will not be with the community for loving the child 
 too well but with the churches for loving them too little. 
 Everything depends on the degree to which the local 
 churches project themselves into the school plans, sup- 
 
A DISCUSSION OF PROGRAMS 49 
 
 port those plans and make children realize that the 
 churches really love them. 
 
 Any other disadvantage may be seen by a study of the 
 particular advantages claimed for the next group or type 
 of schools. 
 
 2. The Church-group Organization. Where two or more 
 churches in a community conduct each their own classes, but under 
 a common organization, such as the pastor's association. The dis- 
 tinctive mark of this type is that the schools are controlled by each 
 church organization and the classes are conducted directly by 
 churches. 
 
 Advantages : 
 
 (1) Immediate, conscious responsibility of churches for the 
 schools. 
 
 (2) Immediate control of classes, teaching and pupils. 
 
 (3) Flexibility as to programs; flexibility as to curricula, as 
 contrasted with a community or city program. 
 
 (4) Continuous contacts between children and churches, so 
 that children think of these schools as distinctly church 
 schools, and thus loyalties to the church are cultivated. 
 
 Disadvantages : 
 
 (1) The limited constituency is likely to mean serious limita- 
 tions in ability to secure pupils; it is quite likely to 
 mean that the day school has only the same pupils as 
 the Sunday school; it does not, usually, solve the prob- 
 lem of the untouched three-fourths of the juvenile pop- 
 ulation. 
 
 (2) Churches have not, by their administration of Sunday 
 schools, given evidence of abilities or reliability in this 
 field. 
 
 (3) Even though there be large measures of cooperation the 
 public mind apprehends these schools denominationally. 
 
 (4) Difficulty in balancing the competitive enterprise of in- 
 dividual churches with loyalty to the interests of the 
 entire community. 
 
 3. The Local Church School. A school or series of classes con- 
 ducted, without definite community cooperation, by a single church. 
 Advantages : 
 
 (1) Many churches regard such classes as quite essential for 
 one or more of the following reasons: they must teach 
 their children their own special doctrines; they must 
 
50 THE WEEK-DAY CHURCH-SCHOOL 
 
 incorporate ritual into the school curriculum; they dare 
 not expose their children to traditional or illiberal doc- 
 trines as they might be taught in the community schools; 
 their children must directly associate religious training 
 with their own church : the curriculum must be a unitary 
 movement toward church membership. 
 
 (2) The ease with which any church can start its own work. 
 
 (3) The more immediate sense of responsibility for support 
 and direction, and the use of the staff for other church 
 purposes. \ 
 
 Disadvantages : 
 
 (1) The accentuation of denominationalism, splitting the 
 child's community and school exj erience up into church 
 fragments. 
 
 (2) Total separation of child's religious-educational experi- 
 ence from his general school experience, thus defeating 
 the purpose of integrating religion in the child's life 
 through his dominating daily experience. 
 
 (3) Loss of a school system; all the advantages in super- 
 vision, management and operation are lost. 
 
 (4) Tendency to appeal only to the group or class of the 
 particular church, thus leaving the large majority un- 
 touched. In fact, the separate church class or school has 
 few advantages save that it is an extension of the time 
 of the Sunday school. 
 
 (5) Almost inevitable dependence on leaders not profession- 
 ally trained and on teachers but little above the Sunday- 
 school average. (Several Episcopal schools employ 
 trained teachers.) 
 
 (6) Pupils often must travel long distances to reach their 
 denominational schools, passing, on the way, other 
 schools to which they would go under a community 
 system. 
 
 II. THE TIME PROGRAM STUDY 
 
 1. Marginal, that is, classes and schools conducted on a time- 
 schedule before or after the hour of public-school work. 
 
 (1) Except in certain instances this means that the periods 
 of the study of religion are added to the child's current 
 school program. It is generally assumed that the pres- 
 ent five-hour schedule of class work is all that young 
 children ought to carry. Apparently to add so small a 
 
A DISCUSSION OF PROGRAMS 51 
 
 matter as two periods a week creates an additional 
 burden that only a relatively small number will carry. 
 However, this is not true regarding all schools nor all 
 children. In some communities the school schedule is 
 really less than a five-hour one. In the lower grades in 
 nearly all schools children are free at three in the after- 
 noon. Some high schools have programs which release 
 all pupils as early as two o'clock. Practical experience 
 offers many surprises, especially in the frequent dis- 
 covery that children welcome and enjoy these additional 
 sessions of study. 
 
 (2) This plan sets religious instruction outside the regular 
 program of schooling, tending to create a consciousness 
 of it as an extra, and is thus liable to prevent it becoming 
 integral to the child's general education experience. 
 
 (3) It is likely to strengthen the ideal that religious instruc- 
 tion is non-essential, below the standard of the regular 
 studies. 
 
 (4) It runs into conflict with children's many activities, such 
 as play, social engagements and home duties. This is 
 an objection that holds good only in certain communities; 
 in many others one of the great needs of childhood is a 
 larger and better programming of their free hours. 
 
 (5) It has the decided advantage of being immediately 
 possible. 
 
 (6) It usually calls for no rearrangement of the school 
 schedule. It is not absolutely necessary to wait the con- 
 sent of the school board. 
 
 2. Holiday Periods, that is, classes and schools conducted on 
 days or periods of time when the schools are closed. There are 
 three variations of this type: (a) the Saturday religious schools; 
 (b) the Wednesday afternoon, when schools adjourn for a half- 
 day; (c) the summer vacation schools of religion. 
 
 (1) The Saturday type. Must meet the opposition of a weU- 
 formed habit, a social custom which regards this as the 
 children's day for housework, play, shopping, ex- 
 cursions, etc. It has been demonstrated that large num- 
 bers of children can spend one or two hours of this day 
 in these special schools. But the fact that all grades 
 meet on the same day, and only this day, involves all 
 the difficulties of the Sunday schedule, an organization, 
 equipment, and staff for a very short time once a week. 
 As an extension of the Sunday school this plan is 
 
52 THE WEEK-DAY CHURCH-SCHOOL 
 
 likely to prove useful and helpful ; but it is not likely to 
 solve the problem of the four-fifths of our child popu- 
 lation which does not attend any school of religion. 
 
 (2) Wednesday afternoon.* This plan depends on the 
 willingness of the school board to close the public schools 
 one half day each week. It would, have the advantage 
 of setting aside a special time, otherwise free, for this 
 special purpose. It involves, again, the development 
 and use of all the necessary machinery for a single 
 weekly occasion. If teachers have to be found for every 
 grade there will be the serious problem of securing a 
 sufficient staff properly equipped. 
 
 This plan has a number of advantages. It is likely 
 to have a thorough trial in several communities; New 
 York City is planning to put it into use. Batavia and 
 Northfield use it with some adaptations. Freedom of 
 program, definiteness of time, the possibility of estab- 
 lishing social habits are all in its favor. 
 
 (3) Vacation schools, those held during the summer recess. 
 
 Advantages: Entire freedom of time; large numbers 
 of children remain in the city; children welcome 
 definite programs in these free days; the half -day 
 school, held in the morning, leaves ample time for 
 play; summer schools, even for children, are coming 
 into vogue; churches and community boards have 
 entire freedom without complication with school 
 programs to arrange these schools; they have the 
 backing and impetus of the well-developed "Daily 
 Vacation Bible School Movement" and the ex- 
 perience of the "Religious Day School" work. 
 3. Play-time programs. Where the periods for the school of 
 
 religion are those of recess or play in the public-school program. 
 
 These would be of two types: 
 
 (1) Where the play periods of the public school are sched- 
 uled through a number of hours, so that certain grades 
 are free at certain periods. This is the case in Gary, 
 Ind., where the schedule of play periods for grades can 
 be seen in the schedule of classes in a school of religion. f 
 
 (2) Where all children, or a great number have the same 
 play or recess-periods. This is the custom in a very 
 
 * A plan ably described and advocated by Dr. George U. Wenner, some 
 ten years ago, in his book, "Religious Instruction and Public Education." 
 
 t See the detailed account in the chapter devoted to Gary, especially 
 Tinder section III, "Time Program." 
 
A DISCUSSION OF PROGRAMS 53 
 
 large number of schools, though it would be difficult to 
 find satisfactory reasons for it in any of the larger grade 
 schools. It is a survival of the customs of the old dis- 
 trict school when it was necessary to dismiss all pupils 
 at the same time both in order that the one teacher 
 might supervise the play of all and that there might 
 be enough to play. Obviously there would be mai y 
 advantages in larger schools if pupils went out to pla, 
 in grades or in groups of grades. The playground 
 would not be crowded. Play could be graded and super- 
 vised. 
 
 Where all are free for play at once the work of the 
 school of religion meets serious difficulties, the entire 
 peak-load is thrown on the school at certain hours while 
 other hours must remain idle. But where play 
 periods are distributed experience at Gary has shown 
 that children will, with delight, give up certain of their 
 play periods if worth-while work is done in the church 
 schools. The solution, then, where the two daily play 
 periods alone are available, would be, first, to take one 
 or two grades at each, scheduling the grades through 
 the week, and then, second, to endeavor to secure from 
 the school authorities a readjustment of the play sched- 
 ule. It will be found, too, that as children discover the 
 value and pleasure of the week-day work in religion 
 they will be willing to forfeit some of their free after- 
 school hours. 
 
 Advantages : Both advantages and disadvantages are 
 discussed, in general, under the following head of 
 "School-time Programs"; but it is necessary to note 
 the special features that the schools at Gary have 
 revealed. On theory one would have said that it 
 would be useless to ask children to give up part of 
 their precious play-time in order to go to church 
 schools. Practice has shown that they do this in 
 large numbers and with every evidence of following 
 their own desires and finding pleasure therein. This 
 does not mean that any particular child gives up all 
 his play-periods; the work is so scheduled that few 
 give up such periods even on successive days. Some 
 have two, some three such periods each week in 
 which they are found in the church schools. This is 
 not likely to be detrimental to the child's health, 
 
64 THE WEEK-DAY CHURCH-SCHOOL 
 
 sin(« the amount of time taken is not large, does 
 not occur every day and still leaves the wide mar- 
 gins outside of school hours quite free. 
 
 A great deal depends on the nature of the church- 
 school work. In Gary much of this is hand-work 
 and in forms of activity, such as dramatics, pag- 
 eantry and play. The tedium of monotonous reci- 
 tations is avoided; children learn to enjoy this 
 work because it is based on their interests, it gives 
 play to their purpose, it meets their needs, it feeds 
 their life of feeling, it becomes in itself a thing of 
 joy and beauty. 
 4. School-time programs, plans under which the periods of 
 the schools of religion run parallel to the public-school program, 
 pupils being excused from certain recitations, or free periods, to 
 attend. The schools at Batavia, 111., and at Van Wert, Ohio, 
 are good examples. 
 Advantages : 
 
 (1) Religion instruction is integrated in general instruction, 
 although given by other teachers and in other places; 
 the child gains a consciousness of the unity of education, 
 and the unity of religion with life and reality. 
 
 (2) Religious studies, when the schools are properly con- 
 ducted, are placed on a level of importance, dignity and 
 definiteness with other studies. 
 
 (3) No necessary increase in hours devoted to schooling. 
 
 (4) No nec^sary conflict with child's extra-school programs. 
 
 (5) Efficiency of operation, scheduling the classes through 
 all the periods of the week, in contrast to the peak-load 
 plans of the single hour or half-day, calls for fewer 
 rooms, a smaller staff of teachers, and permits direct 
 superAdsion. 
 
 (6) Makes it both possible and more likely for a larger 
 number of children to attend. Coming as a normal part 
 of the day's program, integrated in the school schedule, 
 all the school children may attend; there is nothing 
 abnormal in these schools, as they appear to any child; 
 th« many are likely to go together to them. 
 
 Disadvantages: Perhaps these should rather be designated as 
 difficulties. 
 (1) Difficulty of so arranging the public-school schedule that 
 certain classes may be excused at certain periods. 
 
A DISCUSSION OF PROGRAMS 55 
 
 (2) Difficulty of securing the consent of school boards and 
 the cooperation of principals and superintendents. 
 
 (3) Time lost in moving from the public schools to the 
 churches or special buildings. 
 
 SUMMARY 
 
 On the whole, the school-time program either, as at Gary, in 
 the play periods, or at recitation periods, seems to be the most 
 desirable, the one most likely to accomplish these purposes: 
 securing educational experience, economizing equipment by keep- 
 ing it in fairly constant use, employing a small expert staff, and 
 using expert supervision. It comes nearest to restoring religion 
 to general education; it does this without affecting the public 
 schools; it does not unite with them; it does not make them 
 agencies, nor does it involve them in religious controversies. It 
 makes religious instruction a constant, regular feature of com- 
 munity life. It is the plan which, so far, has had the most severe 
 testing, is conducted on the largest scale, and has attained the 
 greatest success. 
 
 But wherever plans are under consideration two thoughts must 
 be held in mind: First, that any definite plans which extend 
 effectively the periods and amount of religious instruction and 
 re£U3h larger numbers of children are vastly better than no efforts 
 at all, and, second, that in many communities throughout the 
 country many plans must be tried, many forms of experiment 
 must be conducted; in each place we must do the best we can, 
 learning each from all, and thus demonstrating the feasibility 
 of week-day religious instruction and discovering the best methods. 
 
 It seems evident that certain plans have advantage over 
 others; but we are, as yet, far from the day when we can look 
 upon the forms of organization as fixed. It is a mistake to sup- 
 pose that any one scheme must be adopted and promoted as the 
 only method. There is occasion for rejoicing in the variety of 
 forms of experiment, and we ought to hold fast to our freedom 
 to make new experiments, lest we fall into the danger, so com- 
 mon in America, of standardizing vital institutions, of adopting 
 and limiting ourselves to one plan and one group of materials 
 and one set of methods. In every case let the leaders fashion 
 their methods in freedom. 
 
CHAPTER VII 
 
 THE SCHOOLS OF EELIGION AT GARY 
 
 Gary, Indiana, the city whicli, in a few short months, sprang 
 up on the sand dunes at the foot of Lake Michigan, about thirty 
 miles from Chicago, is a clean, thrifty, prosperous community 
 of the industrial type, dependent on the great mills of the 
 United States Steel Company. The population, said to be nearly 
 50,000, contains in large numbers representatives of almost every 
 European state. 
 
 The Gary public-school system is known throughout the United 
 States for its double-platoon organization of all the grades, from 
 the first to the twelfth, and the parallel program which alternates 
 recitations with work in shops, auditorium, gymnasium, etc., and 
 permits a double use of all classrooms.* At first the schools of 
 religion in Gary took advantage of this program, receiving pupils 
 as they were free from recitations and were in their auditorium 
 or gymnasium periods. But now, as will be seen, they receive 
 pupils only during the play periods, so that these schools have 
 no essential advantage over those in any other community, so far 
 as the school program is concerned. This point needs to be 
 emphasized, as it has often been said that it is impossible for 
 other communities to have schools of religion similar to those in 
 Gary unless they have also the Gary system of public schools. 
 The only special provision in any school program necessary to 
 the plan described below is that the play periods shall be ar- 
 ranged at different hours for different grades. 
 
 I. THE GEISTERAL SCHEME 
 
 Gary is recognized as the city where the most significant and 
 
 highly developed work has been maintained over a number of 
 
 years. The total enrolment in the religious day schools, con- 
 
 * So brief a description of the Gary public-school system may be 
 misleading ; those who are interested should read the full reports 
 published by the General Education Board. 
 
 66 
 
THE SCHOOLS OF RELIGION AT GARY 57 
 
 ducted by the city board of religious education, at the end of 
 1920 was over 3,300. 
 
 History. The initial step was taken by Dr. W. A. Avann, 
 pastor of the First Methodist Church, who called a meeting- of 
 all pastors, with William E. Wirt, the city Superintendent of 
 Schools, to consider these problems : 
 
 1. The difficulty of securing Sunday-school teachers, due to 
 the fact that teachers in the Saturday schools were not permitted 
 by the Superintendent to teach on Sundays. 
 
 2. The difficulty of carrying forward any extensions of Sunday 
 work into the week because of the crowded programs laid on 
 public-school pupils. 
 
 On the second point Superintendent Wirt suggested that pub- 
 lic-school pupils might be excused from two periods weekly, in 
 order to attend religious instruction, provided: 
 
 (a) each church should take the children of its own group; 
 
 (b) teachers were provided, educationally equal to those in 
 
 the public schools; 
 
 (c) that parents wished their children to attend, and 
 
 (d) that children wished to attend. 
 
 The result of this conference was that the pastors, with Super- 
 intendent Wirt's aid, began to plan a scheme of week-day 
 classes. At first seven churches began separate schools; when 
 the community Board of Religious Education was organized, the 
 Presbyterian, Congregational and United Presbyterian came 
 under that Board; soon afterwards the Methodist and Christian 
 schools came into the system; the Baptist came in after five years; 
 the Episcopal school is still maintained independently. At the 
 time of operation separately the highest enrolment was 700; 
 to-day the enrolment is 3,300. 
 
 School conditions. It is important to understand the special 
 conditions under which the public schools of Gary are operated. 
 These schools have a schedule of alternating periods for every 
 pupil, during one of which he is in recitation in a classroom, 
 and during the other he is in the auditorium, gymnasium, nature- 
 study, music, playground or some other activity. Only one half 
 of the pupils in any grade will be in a recitation room at any 
 given period; the other half will be in one of the auditoriums or 
 "free periods." Only halves of certain grades will be in play at 
 particular times. Under this plan every classroom can be used 
 by twice its capacity. This arrangement has some significance 
 for the schools of religion; at no time are these schools required 
 to receive more than one half the number of pupils. Grades are 
 
58 THE WEEK-DAY CHURCH-SCHOOL 
 
 all divided into A and B sections; taking one section at a time, 
 classrooms to accommodate thirty are adequate where full grades 
 run up to sixty in number of pupils. 
 
 When the schools of religion were begun, in 1914, pupils were 
 excused, on the written request of their parents, from any of 
 these non-recitation periods, to attend the church schools; later 
 this privilege was confined, as a rule, to the periods for play. 
 
 II. FORM OF ORGANIZATION 
 
 1. A local Board of Meligious Education, consisting of the 
 Pastors, Superintendents and two lay members from each co- 
 operating church, with three or four members at large, elected 
 at an annual public meeting at which full reports of work are 
 given. 
 
 Within this Board a President, Vice-President, Secretary and 
 Treasurer, and Executive Committee are elected. The constitution 
 provides for regular Board meetings every month and meetings 
 of the Executive Committee at shorter intervals. There is also 
 a Financial Committee, composed of influential business men; 
 and, at the time of writing, a Financial Secretary is employed 
 who spends her time in calling at homes, informing parents on 
 the work of the school, and securing subscriptions. 
 
 The Board acts as would any general school board, being re- 
 sponsible for conducting the schools, engaging teachers, securing 
 funds and paying all bills. 
 
 2. A Superintendent of Week-dai/ Schools. A trained edu- 
 cator who serves definitely as a city superintendent of schools 
 would serve, giving full time to the work and having an office 
 with the necessary clerical force.* 
 
 3. Teachers. The Board endeavors to include in the faculty 
 only teachers of college, or of Normal-school training, with spe- 
 cial preparation for religious work, experience in public-school 
 teaching, and having both religious character and attractive per- 
 sonality. 
 
 Ten teachers are employed, of whom six are on full time, one 
 on full time less two hours weekly, and three for less time. The 
 salaries of teachers range from $111 to $124 per month. 
 
 4. Schools. The plaa calls for one for each public school. 
 The following table gives statistics for Dec. 1, 1920, and shows 
 each of the public schools with its enrolment, then the percentage 
 
 * Superintendent, Misa Mary Elizabeth Abernethy, 700 Adams Street, 
 Gary, Indiana. 
 
THE SCHOOLS OF RELIGION AT GARY 59 
 
 of that enrolment found on the rolls of the corresponding", adja- 
 cent school of religion, the number enrolled therein, the percentage 
 of average, attendance and the percentage of children of foreign 
 parentage in that school of religion. 
 
 Church School Enrolment 
 
 Public 
 
 Pub. Sc. 
 
 Ratio to 
 
 Number 
 
 Per Cent 
 
 Per Cent 
 
 Schools 
 
 Enrol- 
 
 Pub. 
 
 Enrolled 
 
 in Attend- 
 
 of Foreign 
 
 
 ment 
 
 Schools 
 
 
 ance 
 
 Descent 
 
 Ambridge 
 
 107 
 
 92% 
 
 99 
 
 96 
 
 24% 
 
 Emerson 
 
 1087 
 
 39% 
 
 429 
 
 91 
 
 29.8% 
 
 Froebel * 
 
 1965 
 
 42% 
 
 820 
 
 84 
 
 81.3% 
 
 Glen Park 
 
 618 
 
 54% 
 
 337 
 
 84 
 
 50.6% 
 
 Jefferson f 
 
 965 
 
 70% 
 
 676 
 
 89 
 
 25.1% 
 
 Horace Mann 
 
 217 
 
 52% 
 
 112 
 
 83 
 
 20% 
 
 Beveridge 
 
 761 
 
 53% 
 
 404 
 
 86 
 
 65% 
 
 25th Avenue 
 
 628 
 
 69% 
 
 434 
 
 88 
 
 80% 
 
 Totals: 8 
 
 6348 
 
 54% 
 
 3311 
 
 
 
 In the approximately active enrolment there are: 
 
 
 
 Boys . 
 
 
 
 1573 
 
 
 
 Girls . 
 
 
 
 1398 
 
 
 5. Growth in Enrolment since organization, on the community- 
 school basis: 
 
 1917, Initial enrolment 450 Highest enrolment 800 Schools 3 
 
 1918, '' " 800 " *' 2100 *' 7 
 
 1919, " *' 1600 '' '' 3100 *' 8 
 
 1920, *' ** 2400 (Nov.) 3308 '' 8 
 
 6. Enrolment ty Grades. (Analysis made at end of Novem- 
 ber, 1920) : 
 
 I, n 1558 
 
 III, IV 538 
 
 V, VI 495 
 
 VTI, Vril 291 
 
 2882 t 
 
 * The records at the Froebel school were kept only part of the school 
 year ; the report is based on a careful estimate. 
 
 t The separately conducted Episcopal school draws from the Jefferson 
 school 75 pupils; this would raise the enrolment, at religious school, at 
 the Jefferson to 741, and the percentage to 77. 
 
 t Active enrolment at the end of November reduced owing to the 
 number of Roman Catholic children compelled to go to Catechism classes. 
 
60 THE WEEK-DAY CHURCH-SCHOOL 
 
 "There are good reasons why the enrolment decreases as the 
 pupils advance in grades. First, there are considerably fewer chil- 
 dren from the fifth grade up. Gary is a town of young married 
 people, and the majority of children are young. The survey of two 
 years ago showed 5,000 children under five years of age. Second, 
 there are more school interests to absorb the attention of older 
 children. Third, the seventh and eighth grades have only one play 
 hour a day; in some cases, only two a week. This makes it exceed- 
 ingly difficult to enroll them in the Church School; for a boy who 
 will choose E«ligious Education in preference to football, hockey, 
 or swimming, is scarcely normal. Fourth, there are seventh and 
 eighth grade classes in only four of the eight schools, and the en- 
 rolment in two of these is comparatively small." The superintend- 
 ent says : ' ' We feel very much encouraged however, with our seventh 
 and eighth grade enrolment this year. Last year the highest total 
 enrolment for these grades was 60; this year it has grown to 291. 
 Of course over half of these pupils are coming just once a week. 
 That was the only possible way of arranging their schedule and we 
 felt it was better to have them come once a week rather than not at 
 all, and we feel quite sure that the enrolment after Christmas in these 
 grades will be considerably increased. ' ' 
 
 High School Grades: No work is offered for these grades at 
 present, but the Board is endeavoring to perfect plans, either in 
 connection with the grade work or on the "Accredited High- 
 Sehool-Bible-Stndy" basis. There are certain difficulties: The 
 graduates of the week-day school are too advanced to take the 
 courses now approved by the state of Indiana for high-school- 
 Bible-study credit; the colleges are not yet accepting the high- 
 school-Bible-study credits; the Gary high school schedule makes 
 it very difficult to find suitable free periods. 
 
 III. TIME PROGRAM 
 
 On a play-time schedule all the pupils, from the first through 
 the sixth grade, attend during their play hours; the seventh and 
 eighth grades are permitted to come at their gymnasium hours. 
 These periods, coming at different hours, enable the schools of 
 religion to maintain a fairly continuous schedule. 
 
 These schools are under the constant strain of adjustment to 
 the school program and under the pressure of that program on 
 the pupils. Foniierly high-school pupils might be excused from 
 Music and from Expression; but, seeing that they almost unani- 
 mously elected Religious Education, the classes in Music and Ex- 
 pression were left without pupils, and this privilege was with- 
 drawn. 
 
THE SCHOOLS OF RELIGION AT GARY 61 
 
 The division of every grade into two groups (A and B), which 
 use the same classroom in the public schools alternately, means 
 that just half a grade, either the A or B section, would be free, 
 at play period, to attend the school of religion. The schedule of 
 the latter can be seen by taking, as a typical instance, that of 
 the Emerson School of Religion.* 
 
 
 Tuesday and Friday 
 
 Wednesday 
 
 Teacher : 
 
 Miss Nelter 
 
 Mrs. Judson 
 
 Miss Abemethy 
 
 8:15 
 
 5th & 6th A-B 
 
 6-A 7-B 7-A 
 
 7-A 8-A 
 
 9:15 
 
 1-B & 2-B 
 
 3-B 
 
 8-B 8-A 
 
 10:15 
 
 1-A 
 
 2-A 
 
 
 1:15 
 
 1-A & 2-B 
 
 4-A 
 
 
 2:15 
 
 1-B 
 
 3-A 4-B 
 
 8-A 
 
 3:15 
 
 5-A 6-B 
 
 6-A 7-B 
 
 7-A 8-B 
 
 The Community Schools of Religion are conducted throughout 
 the entire school year. In the summer period there are Vacation 
 Bible Schools conducted by certain churches, but at present 
 these are not under the community system, although steps are 
 being taken in that direction. 
 
 Size of classes: The average size of a class is thirty-five 
 pupils; this will fluctuate, as some churches withdraw pupils for 
 special instruction at certain seasons. 
 
 IV. BUILDINGS AND EQUIPMENT 
 
 Ambeidge School. 
 
 Type of building: Two-roomed, one-story, basement with furnace; 
 mission Sunday-school building. 
 
 Number of school-rooms: one, with large cupboard for supplies. 
 
 Equipment: Blackboard, tables, chairs (two sizes for Primary & 
 Junior), piano, maps, Bibles, etc. 
 
 Owned (building) by Methodist Church. 
 Emerson School. 
 
 Type: especially erected for the school of religion, one-story with 
 basement and furnace. 
 
 Eooms: two, large cupboards for each. 
 
 Equipment: Standard school desks, boards, maps, organ, sand- 
 table. 
 
 Owned by Community Board of Eeligious Education. 
 
 • The Schools of Religion bear the names of their public schools in re- 
 lation to which they have been organized and near which they are situated. 
 
62 THE WEEK-DAY CHURCH-SCHOOL 
 
 FRoEBEL School. 
 
 Type: a settlement house. 
 
 Eooms: two for classes, with cupboard for each. 
 
 Equipment: Blackboards, narrow tables, chairs (two heights), on 
 
 one side only, piano and organ. 
 Building owned by Presbyterian Church. 
 Glen Park School. 
 Type: a church. 
 
 Eooms: one high basement; light, airy, new and warm. 
 Equipment: Blackboards, tables, chairs of two heights, cup- 
 boards, organ. 
 Building owned by Mjethodist Church. 
 Jefferson School. 
 
 Type of buildings: (1) Church; (2) separate edifice, used aa class- 
 room for men on Sundays. 
 Kooms: two. 
 Equipment: (1) fitted with regular school sets, desks, blackboard, 
 
 etc.; (2) with tables and chairs, cupboard, organ and piano. 
 Buildings owned (1) Christian Church; (2) Methodist. 
 Horace Mann School. 
 
 Temporary use of school building, after school hours, until land is 
 graded and another building is available, 
 Beveridge School. 
 Type: Church. 
 Eooms: Two in basement, and upstairs, group of three connecting 
 
 rooms. 
 Equipment: Kindergarten chairs and tables, graded chairs and lar- 
 row tables, blackboard, piano. 
 Twenty-fifth Avenue School. 
 Type: Eented Store Building. 
 Eooms: one. 
 
 Equipment: regulation schoolroom desks, seats, blackboards, organ. 
 Owned privately. 
 
 V. AN analysis of THE CHURCH SCHOOL ENROLMENT 
 
 1. By Church Relations. The school office keeps a record of 
 the church relations of all pupils. The figures following give 
 only the principal Protestant bodies. A* indicates a church 
 cooperating' vt^ith the city Board of Religious Education. 
 
 *Metliodist 328 
 
 •Christian 208 
 
 •Presbyterian 258 
 
 ♦Baptist 115 
 
 Colored Baptist 15 
 
 Christian Scientists 37 
 
 •Congregational 21 
 
 •Lutheran, English 68 
 
 *Ref ormed 45 
 
 Jewish 10 
 
 United Presbyterian 84 
 
 All other churches 1376 
 
 Unknown (Children un- 
 able to state) 328 
 
 Note (No preference and 
 no church at any time) . 176 
 
THE SCHOOLS OF RELIGION AT GARY 63 
 
 2. Analysis hy Nationalities. 
 
 Polish 70 
 
 Slavish 173 
 
 Bohemian 23 
 
 German 37 
 
 Swedish 14 
 
 Lithuanian 65 
 
 Danish 1 
 
 Austrian 6 
 
 Australian 3 
 
 English 4 
 
 Croatian 94 
 
 Moravian 1 
 
 Russian 103 
 
 Irish 5 
 
 Scotch 6 
 
 Finnish • « 3 
 
 Boumanisn 51 
 
 Saxon 3 
 
 Servian 30 
 
 Indian & French 2 
 
 Persian 1 
 
 Ukrainian 1 
 
 French 3 
 
 Italian 118 
 
 Norwegian 3 
 
 Greek 23 
 
 Serbian 71 
 
 Hebrew 6 
 
 African 232 
 
 Spanish 14 
 
 Bulgarian 6 
 
 Syrian 5 
 
 Mexican 6 
 
 Albanian 3 
 
 VI. RELATIONS TO PUBLIC SCHOOL SYSTEM 
 
 Entirely Separate in Operation and Control. The only official 
 relation lies in the fact that, at certain periods, children are 
 permitted to go to the schools of religion upon a written request, 
 on a specified form, sent in by parent or guardian. 
 
 In no way is the money or the property of the public-school 
 system used; the schools meet in their own separate buildings.. 
 The authority of the public school is not used to secure the at- 
 tendance of children. The Gary schools are an independent edu- 
 cational enterprise conducted cooperatively by the churches of the 
 city. This cannot be stated too explicitly as there is a tendency 
 to speak of the church schools as integral in the public-school 
 system. They are as separate and distinct as are the Sunday 
 schools. The schools are receiving cordial support from the 
 manual training teachers of the various schools in that they are 
 not only willing to have the pupils of the former substitute for 
 their regular manual-training work the making of models which 
 are suggested by their religion study, but the Directors supervise 
 the work. Because of this some very fine work has been turned 
 out by the pupils. They are hoping this year to bring about a 
 coordination of work in the English department, allowing the 
 church-school pupils to choose some topics for themes from their 
 religious course. 
 
64 THE WEEK-DAY CHURCH-SCHOOL 
 
 VII. RELATIONS TO THE PROGRAMS OF SUNDAY SCHOOLS 
 
 In the program of teaching close cooperations are not possible, 
 for these reasons: the week-day school grading differs from that 
 of several Sunday schools; the week-day school deals with the 
 community as a whole and not with the church groups as such, 
 including, as it does, many who are not in the Protestant schools 
 and some who are not in any Sunday schools. 
 
 Other forms of cooperation: At frequent intervals a report 
 is sent to the Superintendents of the Primary and Junior Depart- 
 ments of each cooperating church, showing the work which the 
 week-day pupils have done, especially the work which they have 
 prepared for general exercises, the reports suggesting that these 
 pupils are ready to take part in group-singing, the telling of a 
 story, memory work. Biblical pageantry or a missionary play. 
 The Sunday schools always have the privilege of using any of the 
 models which children have made in the week-day schools. 
 
 The Community Board conducts a Training School, the faculty 
 of which consists of specialists who come principally from the 
 educational institutions of Chicago. 
 
 The general relations to the Sunday schools in Gary do not 
 differ greatly from those prevailing in other cities where week- 
 day work is done, and these are discussed in a separate chapter. 
 
 VIII. CUKRIC?ULUM 
 
 The lessons for the first four years were first prepared in out- 
 line by a committee of the Methodist Board of Sunday Schools. 
 Then they were used for four years, on an experimental basis, 
 the outlines only being in the hands of the teachers, who prepared 
 and mimeographed sheets for the pupils. At the end of that 
 time they were prepared for publication by Miss Mary Abemethy, 
 Miss May K. Cowles, Miss Maude McLaughlin, and Miss Jeanette 
 Welber, and are now in print. Work is being done on the 
 course for the remaining four grades. At the same time all 
 courses and lessons are held subject to re\asion, and new text 
 books are being prepared.* 
 
 The Gary schools, being the first to adopt a full-time schedule, 
 have afforded a splendid field for experimentation in the deter- 
 mination of a curriculum. After five years of work the general 
 
 • Being published by the Abingdon Press, and in preparation by the 
 Presbyterian Board. 
 
THE SCHOOLS OF RELIGION AT GARY 65 
 
 judgment is that the curriculum is still in the making; but cer- 
 tain text-books have been adopted and steps are being taken look- 
 ing to a fairly well-articulated system. This whole subject is 
 discussed in another chapter. 
 
 IX. OOST 
 
 The cost per pupil, in the schools under the community board, 
 fluctuates as the enrolment increases; for the year 1920, up to 
 Dec. 1st, it had amounted to $4.98. For the preceding year the 
 cost was $3.76; the increase was due to the increase in salaries 
 and to the higher cost of all supplies, on the latter item the 
 expenditure being doubled. 
 
 The total budget for the Board's system of school, for the cur- 
 rent year, 1920-21, has been set at $16,500, of which $10,000 will 
 be raised locally and the remainder will be contributed through 
 outside agencies, principally by denominational boards fostering 
 this work. 
 
 X. RESUIiTS 
 
 One result is striking: the Sunday-school teachers find the 
 week-day pupils advanced far beyond their fellows in the same 
 grades, and they often complain that these week-day students 
 are very difiScult to teach because they know often more than 
 the teachers themselves about the Bible. There is no question 
 about the results in the increased intelligence regarding religion 
 and the Bible. 
 
 What of the results in life, in character and in social living, 
 the results for which we have been urging that such schools 
 should be established? How far do these schools in Gary con- 
 tribute toward a more Christian social order? Here, fortunately, 
 we have a good deal of direct, unprejudiced testimony. 
 
 The superintendent of schools has several times borne testimony 
 to the better behavior of pupils, to evidences of greater honesty 
 and higher standards of conduct ; other citizens bear similar testi- 
 mony. One must remember that Gary is essentially an industrial 
 community, the great and new steel-corporation city. 
 
 One public-school principal said that within a month, "There 
 has been a decided decrease in lying, stealing and quarreling 
 among the pupils who attend the Week-day Religious School." 
 
 "A principal of one school says that for the last two years she 
 has noticed such a difLerence in the pupils in regard to lying 
 and stealing. That now it is perfectly safe to hang wraps in the 
 
66 THE WEEK-DAY CHURCH-SCHOOL 
 
 hall, and there is practically no stealing. She lays it chiefly to 
 the work of the Church School which the majority of the children 
 are attending. 
 
 *'The children in the foreign schools, as well as in the American 
 sections, are asking for Bibles and Hymn Books. The foreign 
 children say that they tell the Bible stories to their parents at 
 night and sing the songs to them. Already the children have 
 bought many Bibles and many more are asking to buy them. 
 
 "One little girl took a Bible in her hands and examined it inside 
 and out, handled it with much respect and reverence, and then she 
 looked up to her teacher and said, ^This is the first time in my life 
 I ever had a Bible in my hands.^ 
 
 "The children, as a result of the teaching, are asking a great 
 many interesting questions. One little girl asked one day if it 
 would be fair to ask God for two things. She said, ^I asked God 
 to make my grandmother well and He did it, and I wonder if it 
 would be fair to ask Him for something else.' 
 
 "A boy asked if it would be right when he was saying the 
 Lord's Prayer to stop in the middle of it and think what he was 
 saying, or whether he would have to go right through without 
 stopping. 
 
 "One little hot-blooded Italian girl had two lessons on forgive- 
 ness; and after learning the text *Be ye kind one to another, for- 
 giving each other,' came back to her teacher and said, 'Mary hit me 
 yesterday and I did not hit her back. I did not, I forgave her.' 
 
 "When the Lord's Prayer was being explained in one class, 
 and the teacher came to the phrase 'Give us this day our daily 
 bread' one little child asked if that meant cabbage too." 
 
 A Catholic mother came to visit the school and stayed through 
 an entire class hour. At the close she said, "I wanted to see 
 what you are doing at this school, for it has made such a change 
 in my little girl. She used to have the reputation of being the 
 most quarrelsome child in the neighborhood, but since she has 
 been coming here, she is a different child. She is always quoting 
 what the teacher says about being kind, and playins: fair, and not 
 quarreling. If it can do so much for her, I want her to come as 
 long as there is a school." 
 
 A few days after hearing a lesson on God as the giver of food 
 and drink, a little girl said to her teacher, "I never take a drink 
 of water now without thanking God for his gift." 
 
CHAPTER VIII 
 THEEE TYPICAL PLANS 
 
 I. VAN WERT, OHIO 
 
 Van Wert, a community of about 8,000, with sixteen Protes- 
 tant and one Roman Catholic church, two of the former are negro 
 churches and four are not strong. Good will and the spirit of 
 cooperation prevail among the churches. 
 
 Organization for Week-day Instruction. A Religious Educa- 
 tion Board, consisting of the pastor and two lay members from 
 each of the ten cooperating churches, all the stronger Protestant 
 churches. The President, Secretary and Treasurer, with four 
 members of the board constitute an Executive Committee with 
 power to act on all matters arising between meetings of the full 
 board. 
 
 In 1918, a committee was appointed by the local organization 
 of ministers of churches to arrange for week-day instruction. 
 Under these auspices the work was begun and, later, transferred 
 to the Community Board. 
 
 Superintendent. A trained teacher, having had experience in 
 the week-day schools of religion at Gary, employed on full time.* 
 Organizing the work, and teaching classes. 
 
 Teachers. The superintendent, and one assistant who has three 
 classes weekly. 
 
 School Plan. Pupils are excused from public school only on 
 the written request of parents or guardians. 
 
 Each pupil has two periods of one half hour each every week. 
 
 Classes are held on public-school time, in separate buildings. 
 As a rule each class in the school of religion consists of one 
 half the children from two related grades in the public school. 
 Those remaining in the public schools — usually a very small num- 
 ber — ^have the opportunity of closer personal attention from their 
 teachers. 
 
 Only one class is in session at a time. 
 
 * Miss May K, Cowles, Van Wert, Ohio. 
 
 67 
 
68 THE WEEK-DAY CHURCH-SCHOOL 
 
 There are four grade schools in the village; the work being 
 offered for the first six grades, taking two at a time, and offering 
 two periods for each class, makes twenty-four periods weekly 
 of the school of religion. 
 
 The public-school authorities determine the subject or period 
 from which children in each school may be excused and the sched- 
 ule of religion classes is made up in conference between the 
 school board and the board of religious education. 
 
 Enrolment and Attendance. 
 
 1918-19 Public S. EnrPt 950 Church S. Enr't 775 Per cent.— 81 
 
 19-20 *' '* " 980 *' '* '* 850 Per Cent.— 8© 
 
 21 <« ** " '* *' ** 827 
 
 The average attendance for the completed year was 90% of 
 the monthly enrolment. The enrolment includes ninety children 
 belonging to no Sunday school. 
 
 By Grades, December, 1920 
 
 I. 179 rV. 124 
 
 II. 160 V. 110 
 
 ni. 147 VI. 107 
 
 Buildings. The pupils from one school meet in a church; the 
 pupils from another school in the Y. W. C. A. At two schools 
 rooms are rented in the public-school building; the law of the 
 state permitting this whenever a certain number of citizens peti- 
 tion the board. 
 
 Curriculum. The course of study is similar to that which has 
 been worked out for the schools at Gary. A statement from the 
 superintendent indicates the degree to which this curriculum dif- 
 fers from that of the ordinary Sunday school : "Each class period 
 is begun with a short devotional service, usually consisting of a 
 song, a prayer and sometimes the recitation of some Scripture 
 that has been memorized. Hymns, memory texts, psalms, and 
 other choice passages of Scripture are learned as time permits. 
 The Religious Education Board has provided each classroom 
 with Bibles, so that the pupils may handle the book, and learn to 
 use it. • 
 
 "Sometimes a part of the class period is used for expressional 
 work, the younger grades usually coloring a picture suggested 
 by the lesson, the older grades answering some questions, or 
 writing something to fix the main points of the lesson. This 
 
THREE TYPICAL PLANS 69 
 
 handwork should be given with every lesson, but with the short 
 half -hour period, it has not always been practicable. Occasion- 
 ally a whole class period is given to the expressional work. All 
 the handwork is done on loose leaves which are eventually bound 
 into a notebook for the pupil to keep. 
 
 "No credit in the public school has been given thus far for 
 the work done in Bible class, but the pupils who accomplish the 
 memory work have their effort recognized by some special page 
 for their notebook. Pupils who do not do the work, do not get 
 the credit page. Last year from 65 per cent to 80 per cent of 
 each class completed the memory work with satisfaction. Pupils 
 are encouraged to get some of their memory work at home, and 
 many Bibles are now in use in homes where they used to be laid 
 away." 
 
 Finances. For the first year the cost per pupil was just two 
 dollars; this very low cost was possible because there was but 
 small expense for buildings and upkeep and because the schedule 
 of work called for only one employed teacher. The responsibility 
 for securing the money rested upon the community board and 
 was obtained by direct solicitation at the hands of some twenty- 
 five canvassers. Since this there has been a slight increase in 
 cost, $2.50 per annum per pupil for 1920-21, and the responsibil- 
 ity for support has been assumed more directly by the churches. 
 Each church, on a proportionate basis determined by its abilities, 
 agrees to pay a fixed percentage of the total cost. 
 
 Results. One of the most striking and suggestive results is 
 the fact that over one hundred seventh grade pupils have asked 
 that the work be extended to them. The Superintendent says: 
 
 "It is impossible to measure spiritual values by statistics. 
 Parents testify to the fact that the Bible stories and truths really 
 do take hold of the lives of the pupils, and that the pupils bring 
 home the lessons learned in the Bible classes. Frequent reports 
 come from mothers and teachers of Sunday school classes to the 
 effect that there is a renewed interest in the work on Sunday 
 because the children have the work also during the week. It has 
 been especially noted that some of the boys who were indifferent 
 or disliked to go to Sunday school are more interested since they 
 have a better working knowledge of the Bible. The interest this 
 year is just as keen as last year, and it is gratifymg to note the 
 anticipation and enthusiasm with which the children look forward 
 to the days in the school week when they will have their Bible 
 lesson." 
 
70 THE WEEK-DAY CHURCH-SCHOOL 
 
 II. BATAVIA, ILLINOIS 
 
 Batavia is a ^dllage of about five thousand now completing the 
 second year of a successful week-day school of religion under 
 the direct supervision and care of the churches of the com- 
 munity.* 
 
 Organization. A very simple organization of the pastors of 
 the village who cooperate in arranging with the schools for a 
 time-program of classes for all churches. 
 
 Churches cooperating: Baptist, Brethren, Roman Catholic, 
 Congregational, Episcopal, Methodist, German Lutheran, 
 Swedish Methodist, Swedish Mission, German Evangelical. 
 (Christian Science only church not cooperating.) 
 Teachers. The pastor of each church teaches his own group, 
 with such assistance as may be needed. This means that 
 the whole of one day each week must be devoted to this work, 
 the classes meeting throughout all the public-school hours 
 of that day. 
 School Plan. Nearly all the school children are excused from 
 public school for the church classes; special work is provided 
 for the small number who do not attend. 
 
 Classes are all held on one day, Thursday, on public-school 
 time. 
 
 Each church has its own classes; the Methodist and Swedish 
 Methodist classes meet together. Each class, in each church, con- 
 sists of children from two related grades, attending on the fol- 
 lowing schedule: 
 
 Thursday: 9.00 — 10.15 Grades 1 and 2 
 
 School recess 
 
 10.45 to 12.00 Grades 3 and 4 
 
 Noon recess 
 
 1.15 — 2.15 Grades 5 and 6 
 
 Eecess 
 
 2.30—3.30 Grades 7 and 8 
 
 Enrolment and Attendance. Of the 725 pupils in the village 
 schools all but 15 are enrolled in the church schools, that is, 
 over 97%. 
 
 * This account is prepared largely from a report by the Rev. Victor 
 Hoag. rector of Calvary Episcopal Church, Batavia, 111., and from Infor- 
 mation received from Mr. E. W. Sargent, Secretary for Public School Co- 
 operation, of the Protestant Episcopal Board of Religious Education, 
 289 Fourth Avenue, New York. 
 
THREE TYPICAL PLANS 71 
 
 In the forty weeks of the first year there was not a single case 
 of truancy. Every pupil was either in attendance or excused 
 and accounted for. The plan evidently has become an integral 
 part of the routine or program of the school children. "If a 
 child comes to public school on Thursday he also comes to the 
 church school." This is what Mr. E. W. Sargent means when he 
 speaks of making religious instruction fit into the "child's busi- 
 ness time." 
 
 Places of Instruction. The churches generally are using their 
 former equipment, holding the classes in church parlors, guild 
 halls, parish houses, or in the church auditorium proper. It has 
 been suggested that in towns having a Y. M. C. A. or community 
 house, centrally located, a room in such a building could be as- 
 signed to each church on the church day, thereby saving much 
 walking from the farthest schools, to the farthest churches. 
 However, in Batavia distances are not great, and this has not 
 proved a serious inconvenience. One church sends an auto four 
 times during the day to the most distant school. This may be 
 discontinued in the better weather. 
 
 Curriculum. The course of study varies according to the 
 church where the pupil attends, each pastor being responsible 
 for his own course. On the question of pastors as teachers Mr. 
 Hoag makes this interesting comment: 
 
 "In practically every case the chief teacher is the pastor. 
 This is quite as it should be, and the result is that the children 
 are known to their pastor as was never possible under the 
 Sunday school. The fact that the children come in successive 
 groups, and not all at one time, makes it unnecessary to have 
 many teachers. The largest church in town manages its Thurs- 
 day school with the teaching of the pastor and three other teach- 
 ers. Moreover, the confusion of having all ages in the same room 
 or building at the same time, as under the Sunday-school system, 
 is done away. This helps both discipline and work." 
 
 Cost. The teachers receive no pay, nor is there required very 
 much additional equipment, so that the Batavia Plan really costs 
 very little more than the old Sunday schools. A new type of 
 teacher has been discovered in the person of mothers who have 
 been experienced teachers but who could never manage to take 
 a Sunday-school class because of household arrangements. Such 
 women can much more easily give a week-day morning, and 
 make most effective teachers. 
 
72 THE WEEK-DAY CHURCH-SCHOOL 
 
 Summary 
 
 1. The children come in successive groups of two grades at 
 a time. 
 
 2. The pastors and the school authorities agree upon a definite 
 and uniform schedule of classes for all churches. 
 
 3. One day of the week only is involved, thereby making it 
 unnecessary for the churches to maintain an elaborate teach- 
 ing system, nor requiring the pastor to remain at home for 
 more than the one day. 
 
 4. The teaching is strictly denominational. Each church gives 
 to its children what it believes to be the Faith, and in its 
 own way. 
 
 5. No credits are given by the public schools, but a place on 
 the monthly report cards may be granted in another year, 
 this merely to show the parents what progress is being made. 
 
 6. At present the plan does not include the children of the 
 High School, nor the primary children below First Grade. 
 
 7. Every Church in Batavia except the Christian Science is 
 making use of the system. There are no parochial schools in 
 the city. 
 
 ni. CORYDON, IOWA 
 
 Corydon is a rural village of 2000 population, surrounded by 
 a farming community. There are only three churches in the 
 village, Baptist, Christian and Methodist. These three unite, 
 in rather an informal manner, in supporting the plans of week- 
 day instruction in religion, one of the pastors taking the lead 
 and assuming the responsibility while the others agree in sup- 
 porting the work. 
 
 Organization, as already stated, somewhat informal, the 
 churches cooperating and having the hearty cooperation of the 
 local school board. The work was begun on August 29th, 1920, 
 under the immediate direction of one of the three pastors. 
 
 Teaching: One employed teacher, giving entire time to the work 
 
 and teaching all classes. 
 Enrolment: Total 275. 
 
 In the grades up to eight every child is enrolled, a total of 250. 
 Attendance: The attendance runs parallel to that of the public 
 
 school as children go directly from one class in the public school 
 
 to a class in religion. 
 
THREE TYPICAL PLANS 73 
 
 Place: At present all teaching is done in rooms of the pubUe 
 school; the community is unitedly Protestant and no objections 
 have been made; but the plan of fitting up a special room in the 
 library building on the square has been discussed. 
 
 Schednile: 
 
 Grade 1. Tuesdays & Thursdays 1.50 P. M.— 2.10 
 
 2. Mondays & Wednesdays 1.50 P. M.— 2.10 
 
 3. Tuesdays & Thursdays 11 A. M.— 11.20 
 
 4. Wednesdays & Fridays 11 A. M. — 11.20 
 
 5. Every day 1.20 P. M.— 1.40 
 
 6. Every day 11.30 A. M.— 11.50 
 
 7. Every day 3.40 P. M.— 4.00 
 
 8. A. Every day 3.00—3.20 
 
 8. B. Every day 3.20—3.40 
 
 High School, every day 8.45 A. M. — 9.40 
 
 Curriculum: For the first four months, 
 
 1 — 4 ''God the Loving Father" (Scribner Series) 
 
 5 — 6 ''Bible and Bible Country" (Beacon Series, old) 
 
 7 — 8 "Heroes of Israel" (University of Chicago Series) 
 
 High "Story of Our Bible" (Scribner Series) 
 
 New material is being organized for the rest of the first year. 
 
 There is also a training class taught by the community teacher, 
 
 and intended for mothers, in which the same text is followed 
 
 as in the High-school grades. 
 
 Expense. The items of expense are for teacher's salary and 
 for textbooks. The money is obtained through subscriptions se- 
 cured throughout the community by the aid of the different 
 churches, with a treasurer who is especially responsible. 
 
 General Comment. This particular enterprise indicates what 
 is possible even in a small community. It also indicates the pos- 
 sible simplicity of organization, though, undoubtedly in time, 
 somewhat more by way of directing organization will be neces- 
 sary. It is not well to leave entirely to the discretion of the 
 employed teacher all matters of administration and curriculum. 
 The weakness lies not alone in that this plan makes one individ- 
 ual solely responsible for any mistakes, but that it fails to de- 
 velop an intelligent, active, interested constituency. There is 
 always the temptation to carry work forward in the easiest way, 
 but it will pay better, in the long run, to take some apparently 
 unnecessary steps in developing an organization for direction 
 and counsel. 
 
 The plan of places of meeting can never be, on general prin- 
 ciples, regarded as satisfactory. The public-school building 
 should not be used for private religious purposes, not even 
 
74 THE WEEK-DAY CHURCH-SCHOOL 
 
 where there is no breath of opposition in the community. One 
 practical consideration is that this community is a part of the 
 larger community of the state where practical opposition is sure 
 to develop, and the school system is a part of the state school 
 system. It will not do to say that only the funds of the com- 
 munity are being used, because the state tax helps support this 
 school. 
 
 Of course the churches will see this ultimately and will be 
 willing, by that time, we should expect, to take steps to provide 
 a building, or rooms outside the school. In fact, since under 
 their schedule one room only is needed this will not be a serious 
 matter. The plan to meet in the village library seems to be 
 quite different from meeting in the schoolhouse: the library 
 is a village affair; it is not uncommon for their rooms to be 
 used for similar purposes. 
 
CHAPTER IX 
 A GROUP OF TYPICAL PLANS 
 
 ROCHESTER, N. Y. ; TOLEDO, OHIO; SOMERVILLE, N. J.; CINCINNATI; 
 NORTHFIELD, MINN.; NEW YORK CITY; CHICAGO; GRAND RAPIDS, 
 MICH.; APPROACHES TO CHURCH SCHOOL PLANS. 
 
 I. ROCHESTER, N. Y. 
 
 Comrrmnity Survey. The work in Rochester, although not 
 yet organized on a city-wide basis, has the background of the 
 religious survey conducted by the local church federation as a 
 part of the Inter-Church World Movement survey. The fol- 
 lowing facts concern the situation as to the religious nurture of 
 children : 
 
 School census (between four and eighteen) . . . 63,000 
 
 In parochial schools 15,000 
 
 In Protestant Sunday Schools *18,500 33,000 
 
 Not enrolled in any religious school 30,000 
 
 After making allowance for any school children in institutions 
 not included in the above, it is evident that of the Protestant 
 constituency less than 25% receive anything like regular relig- 
 ious instruction. 
 
 Junior High School. Plan inaugurated by the North Pres- 
 byterian Church, Rochester, N. Y., with the cordial cooperation 
 of the superintendent of public schools. Provides for two 
 periods weekly in which the pupils in grades seven and eight, 
 being the two first grades of the Junior High School, might be 
 excused, one grade each day, from the class in English and 
 receive religious instruction in the church. 
 
 * These figures are for enrolment only ; the attendance shows not oveP 
 9,620 present on any one Sunday. 
 
 75 
 
76 THE WEEK-DAY CHURCH-SCHOOL 
 
 Features: conducted by single church, but used by pupils from 
 all churches of the neighborhood. Calls for time in regular 
 school program, permitting absence from a specified subject. 
 
 This particular enterprise is now being merged into a Com- 
 munity organization for week-day instruction on a larger pro- 
 gram. 
 
 An interesting testimony comes from this Junior high relig- 
 ious class. It happened that the term examinations came at the 
 time when a large circus was in the city, the public Junior High 
 school was so depleted in attendance that several rooms were 
 obliged to close, but the school of religion registered 98% at- 
 tendance from the same school for examinations at the same 
 hours. 
 
 St. PauVs Protestant Episcopal. Organized on the general 
 plan of the other Episcopal demonstration schools — as St. Mark's, 
 Toledo, and Grace, Grand Rapids. An employed trained teacher, 
 on full time. Pupils are received daily, by grades, from 3 to 
 4 P. M., on parent's request. 
 
 The rector of St. Paul's invites other nearby churches to co- 
 operate, offering the use of any space necessary; he has made 
 special plans so that the Jews, who have no suitable building 
 near to the public schools, may use St. Paul's Parish House 
 where with their own teachers and course of instruction Jewish 
 children might receive religious training under the direction of 
 their own church. 
 
 n. TOLEDO, OHIO 
 
 Organized in 1916, conducted under the direction of The Com- 
 mission on Religious Education of the Inter-Church Federation 
 of Toledo, cooperating with the Lucas County Sunday School 
 Association. 
 
 Employs a half-time superintendent, and about sixty teachers. 
 The teachers are each paid by the lesson, most of them teach 
 only two periods each week ; forty have had public-school teaching 
 experience. 
 
 The Plan 
 
 The Elementary Grades. The City Board of Education will 
 permit any child, on written request from his parent or guardian, 
 to be dismissed one hour a week to attend religious instruction. 
 
A GROUP OF TYPICAL PLANS 77 
 
 Grades: I, II on Mondays at 2.15. 
 
 Ill, IV on Tuesdays at 2.15. 
 V, VI on Thursdays at 2.15. 
 Vn, VIII on Fridays at 2.15. 
 
 High School Grade pupils in the high schools may receive a 
 limited amount of credit for work done in week-day church 
 schools, when parents request the same, under the following 
 conditions : 
 
 Kecord of attendance at the Week-Day Church-School shall be 
 kept, a final examination sustained and grades recorded, and filed 
 with the principal of High School according to the marking in use 
 in High School. The enrolment at the beginning of each semester 
 shall be reported to the Principal of the High School. 
 
 Teachers of the Week-Day Church Schools shall meet the scholastic 
 and professional standards as to preparation and ability required of 
 teachers employed in the High School, such qualifications to be certi- 
 fied in writing to the Superintendent of Public Instruction. 
 
 The subject matter of the courses offered shall be left to each indi- 
 vidual church or synagogue but in general the subject matter shall be 
 treated from the historical and literary point of view. The text book 
 shall meet the scholastic requirements of texts of high school grade 
 and a copy of the text book used shall be filed with the Superintend- 
 ent of Public Instruction, 
 
 Places of instruction shall be under the direction of each church or 
 synagogue, but it is recommended that a room of schoollike character, 
 with apparatus and equipment shall be provided. 
 
 The time of the meeting of the Church-School classes shall be at 
 the discretion of each church or synagogue, but it shall be on week 
 days and not at the time of the regular Sunday-school session. 
 
 No more than % units of credit or a total of ^ units shall be 
 allowed. Mr unit of credit shall mean one recitation of sixty minuteg 
 each week, carried through both semesters of the school year, or a 
 total of not less than thirty-eight recitations. Credits to be granted 
 in the Departments of History or English. 
 
 Enrolment. In 23 commmiity schools (including 4 
 
 high-school classes) 2,620 
 
 In 6 church schools 180 
 
 Total enrolment 2,800 
 
 Growth: first year, 600; second year, 200; third year, 700; 
 fourth year, 2,800. 
 
 Two kinds of schools are maintained, the community coopera- 
 
78 
 
 THE WEEK-DAY CHURCH-SCHOOL 
 
 tive schools, and the separate schools conducted by six churches, 
 the schedule of one of which is shown below. 
 
 Forty per cent of the total enrolment consists of children who 
 are not enrolled in any Sunday school. 
 
 Eighty-eight classes are conducted by the community schools. 
 
 Attendance runs from 90 to 95 per cent of enrolment. 
 
 Finances: The total cost runs over $5000 annually which is 
 met by appropriations by the Inter-Church Federation and by 
 a special campaign for subscriptions. 
 
 Church Developments. Individual churches have built upon 
 and developed the general plan arranged by the city organization. 
 
 St. Marlins Episcopal Church. Under the general direction 
 of the Board of Religious Education of the Protestant Episcopal 
 Church; developed as an experiment station in week-day work. 
 One employed teacher and supervisor.* 
 
 Plan. Under the city scheme work is given to pupils from 
 the fifth grade to the tenth grades inclusive, on the following 
 schedule : 
 
 Monday 
 
 2:00 P. 
 
 M. 
 
 Freshmen 
 
 Course 11 
 
 (( 
 
 3:00 P. 
 
 M. 
 
 Sophomores 
 
 Course 12 
 
 Tuesday 
 
 2:30 P. 
 
 M. 
 
 3rd Grade 
 
 Course 5 
 
 if 
 
 2:30 P. 
 
 M. 
 
 4th Grade 
 
 Service League 
 
 n 
 
 3:15 P. 
 
 M. 
 
 4th Grade 
 
 Course 6 
 
 Wednesday 
 
 3:00 P. 
 
 M. 
 
 8th Grade 
 
 Course 10 
 
 n 
 
 3:00 P. 
 
 M. 
 
 7th Grade 
 
 Service League 
 
 ti 
 
 3:45 P. 
 
 M. 
 
 7th Grade 
 
 Service League 
 
 11 
 
 3:45 P. 
 
 M. 
 
 8th Grade 
 
 Course 9 
 
 Thursday 
 
 2:30 P. 
 
 M. 
 
 6th Grade 
 
 Course 8 
 
 (( 
 
 2:30 P. 
 
 M. 
 
 5th Grade 
 
 Service League 
 
 tt 
 
 3:15 P. 
 
 M. 
 
 6th Grade 
 
 Service League 
 
 tt 
 
 3:15 P. 
 
 M. 
 
 5th Grade 
 
 Course 7 
 
 The course of study is the official course of the Episcopal 
 church, known as "The Christian Nurture Series," the different 
 texts being given in the above schedule. 
 
 The courses are definitely correlated to the work of the Sunday 
 school where the same lessons are being taught by the following 
 
 •MISB Edith H. James, St. Mark's Church, Toledo, Ohio. 
 
A GROUP OF TYPICAL PLANS 7^ 
 
 method: The week-day supervisor provides each Sunday-school 
 teacher, at the beginning of the month, with an outline of the 
 lessons for that month showing the portion, or aspect, of the 
 lesson which is to be covered in the Sunday school. The week- 
 day work then follows this up and leads it into activities and 
 expressional work. 
 
 Enrolment: (Fall of 1920) 115, an increase of 300% over the 
 
 preceding year. 
 Attendance: 89% of enrolment. 
 
 III. HAMMOND, INDIANA 
 
 Industrial city, within a short distance from Chicago. 
 
 The Organization conducting schools is known as "The Calumet 
 District Board of Religious Education," composed of pastors 
 of churches and laymen. 
 
 The Board employs a full-time supervisor, and the work is 
 also under the direction of Professor John E. Stout, Ph.D., of 
 Northwestern University as Educational Advisor. 
 
 Fifty-one teachers are employed, most of them being public- 
 school teachers, conducting classes in the extra-school periods, 
 and paid by The Board of Religious Education. 
 
 The total enrolment, on Jan. 5th, 1921, was 1,660 children, all 
 of whom were attending four one-half -hour periods every week; 
 this is over 40% of the public-school enrolment. 
 
 The classes meet, at present, in rooms provided by the school 
 board. This is possible under the schedule of the schools whereby 
 one half the pupils have programs from 8.15 A. M. to 3.15 P. M., 
 and one half from 9.15 to 4.15. 
 
 The cost. Teachers' salaries, materials and other expenses 
 amount to $200.00 per week. This money is secured by subscrip- 
 tions made by interested individuals in the city. 
 
 Attendance. The following official report gives the facts which 
 the church school reports to the public school system for the 
 month of December, 1920. (It should be understood that the 
 only reason for making this report to the public school is that 
 the latter may know as to whether children are attending the 
 church school.) 
 
Boys 
 
 Girls 
 
 Total 
 
 775 
 
 791 
 
 1566 
 
 20 
 
 16 
 
 36 
 
 11 
 
 13 
 
 24 
 
 784 
 
 794 
 
 1578 
 
 80 THE WEEK-DAY CHURCH-SCHOOL 
 
 Hammond City Schools 
 
 MONTHLY REPORT OF CLASSES FOR RELIGIOUS INSTRUCTION 
 
 For 12th month, beginning Dec. 1, 1920, ending Dec. 23, 1920. 
 Number of days Religious Classes were in session during month: 14. 
 
 1. Enrolment first day of month.... 
 
 2. Gain in enrolment during month . . 
 
 3. Loss in enrolment during month. 
 
 4. Net enrolment last day of month. 
 
 5. Aggregate days attendance dur- 
 ing month 9646 9675 19,292 
 
 6. Average daily attendance (5 di- 
 vided by No. days) 689 691 1306 
 
 7. Aggregate days absence during 
 
 month 1170 1145 2315 
 
 8. Average daily absence (7 divided 
 
 by No. days) 84 814 165 
 
 9. Per cent daily attendance (6 di- 
 vided by 6 plus 8) 87 89 88 
 
 A. Number of days teachers were absent during month 5 
 
 B. Number days taught by substitutes 4 
 
 C. Amount expended for instruction during month $420 
 
 D. Amount expended for supplies during month $200 
 
 E. Church affiliation of teachers: Baptist 7; Catholic j; 
 Christian 7; Episcopal^; Evangelical ^; Lutheran 1; Meth- 
 odist 12', Presbyterian W; others £. Total ^ 
 
 F. Number meetings of Teachers' Training Class 3 
 
 ENROLMENT BY SCHOOLS — CLASSES FOR RELIGIOUS INSTRUCTION 
 
 SCHOOL 
 
 Central . . 
 Columbia. . 
 Franklin . 
 Irving . . . . 
 Lafayette 
 Lincoln . . 
 Maywood . 
 
 KrVERSIDE . 
 
 Number 
 
 
 Enrolment 
 
 
 Teachers 
 
 Morning 
 
 Noon 
 
 Afternoon 
 
 Total 
 
 3 
 
 2 
 
 1 
 
 
 105 
 
 3 
 
 3 
 
 3 
 
 
 77 
 
 2 
 
 2 
 
 
 2 
 
 107 
 
 6 
 
 
 
 6 
 
 250 
 
 7 
 
 5 
 
 2 
 
 
 250 
 
 4 
 
 4 
 
 
 
 122 
 
 6 
 
 4 
 
 2 
 
 
 175 
 
 3 
 
 2 
 
 1 
 
 
 170 
 
A GROUP OF TYPICAL PLANS 81 
 
 QPrrnnT Number Enrolment 
 
 bbMUUii Teachers Morning Noon Afternoon Total 
 
 Wallace , 5 5 It 220 
 
 Washington .... 4 j_ 2 102 
 
 Grand Total 43 26 12 9 1578 
 
 I declare the foregoing report is true and correct. 
 
 Signed N. F. Forsyth, 
 Director of Religious Instruction 
 
 IV. CALUMET DISTRICT BOARD OP RELIGIOUS EDUCATION 
 
 In addition to the work at Hammond, Indiana, this Board 
 conducts schools at East Chicago, Indiana Harbor, and Whiting, 
 Indiana. 
 
 East Chicago, one school, 100 pupils, 4 periods weekly. 
 
 Indiana Harbor, one school, 140 pupils, 4 periods weekly. 
 
 Whiting, two schools, 225 pupils, 4 periods weekly. 
 
 In the first two the classes are held in churches; in the last 
 in the public schools. 
 
 The Board is responsible for the work in the four cities men- 
 tioned, carrying a total budget of $15,000 annually for approxi- 
 mately 2000 pupils. 
 
 The Board also conducts a Community Training School which 
 meets one evening of every week, offering courses for teachers 
 and social workers. 
 
 V. CUYAHOGA FALLS, OHIO 
 
 Small city, population 10,500, near Akron, Ohio. 
 Schools for week-day religious instruction have been in opera- 
 tion since the Fall of 1916. 
 On Wednesday afternoons. 
 
 The Primary Grades, for the First Period. 
 The Grammar Grades, for the Second Period. 
 
 All children in public schools have the privilege of attending 
 the schools of religion, on the above schedule, or they may go to 
 the Library, or to their homes for music lessons, or remain in 
 school for regular work. 
 
 The Methodist Church, with 165 enrolled, employs two teachers 
 
82 THE WEEK-DAY CHURCH-SCHOOL 
 
 who are each paid $3.00 and $3.50 respectively for the half day^s 
 ■work on Wednesdays. As the total number of pupils, 165, is 
 divided between the two periods, each teacher has on the average 
 40 to a class. 
 
 In practice it appears that children attend the church school 
 which is nearest their particular public school. 
 
 The course of study is usually similar to the graded Sunday-^ 
 school work with the result that, since no special adaptations 
 or differentiations are made in the courses in the two institutions 
 parents tend to question the wisdom or necessity of sending 
 children to both schools. Yet they realize the advantages of the 
 week-day work over the Sunday work, and the pastors are con- 
 vinced of the place and value of their week-day schools. 
 
 VI. SOMERVILLE, N". J. 
 
 Organization. A local Council of Religious Education, com- 
 posed of the minister and two laymen from each church, includ- 
 ing the Roman Catholic and Hebrew. 
 
 Initiation. Representatives of the Council waited on school 
 board with request; members of Board voted unanimously in 
 favor. Committee worked out details with the superintendent. 
 
 Scheme: Includes grades 3-8. 
 
 Children excused from public school on request of parents. 
 Classes: every Wednesday, leaving public school at 11 A. M. 
 
 "Enrolment: (at first session). 
 
 First & Fourth Reformed 93 
 
 Second Reformed 100 
 
 Church of Immaculate Conception 123 
 
 Baptist 20 
 
 St. John's (Prot. Ep.) 35 
 
 371 
 
 All classes meet in churches. 
 
A GROUP OF TYPICAL PLANS 83 
 
 VII. NORTHFIELD, MINN. 
 
 A relatively small village, the seat of Carleton College. 
 
 Beginning in January, 1920, the pastors of all the churches, 
 including both the Catholics and Protestants, united in an ap- 
 peal to the superintendent of schools to set aside time for reli- 
 gious instruction of school pupils in churches. 
 
 Wednesday afternoons devoted to religious instruction. 
 
 Children excused from public school on written request of 
 
 parents. 
 
 Work confined to the elementary grades, does not include 
 
 high sehooL 
 
 Staff of teachers selected by each church. Ninety per cent 
 
 of the public-school enrolment is in the week-day church 
 
 echools. 
 
 Vin. EVANSTON, ILLINOIS 
 
 A suburb of Chicago, seat of Northwestern University, where 
 the work has the direction of the department of Religious Edu- 
 cation at the University. 
 
 The organisation consists of a City Council of Religious Edu- 
 cation, having an Executive Committee and a Board of Religious 
 Education. This conducts the week-day schools and a community 
 training school. 
 
 Classes are conducted in the public-school rooms, daily for 
 the five days, from 8.15 A. M. to 8.45. The plan of using public 
 schoolrooms is not regarded as satisfactory or permanent. 
 
 More than one half of the teachers are public-school teachers 
 who are paid for the extra time by the city Council of Religious 
 Education; the rest are students at the University and trained 
 lay workers all of whom are paid. Budget calls for $15,000 for 
 the next year's work. 
 
84 THE WEEK-DAY CHURCH-SCHOOL 
 
 IX. OAK PAEK, ILLINOIS 
 
 Similar local organization to Evanston, but a different plan of 
 operation. 
 
 Pupils may be excused for two periods each week, on written 
 request of parents, to attend classes in the church schools. 
 
 Classes are held in the churches, on programs parallel to those 
 of the public schools. 
 
 Teachers are employed for full time for this work. 
 Provisions is made only for the sixth, seventh and eighth 
 grades; enrolment 730. 
 
 X. CLIFTON, CINCINNATI, OHIO 
 
 Includes grades three, four, five and six. 
 Schedule : 
 
 Grade III. Tuesdays 1.15—2.00 P. M. 
 
 rv. Tuesdays 2.00—3.00 
 
 V. Mondays 1.15—2.00 
 
 VI. Mondays 2.00—3.00 
 
 XI. BALTIMORE, MD. 
 
 Work began about 1915, growing out of Vacation Bible Schools 
 held in the Presbyterian churches. Now under a local board. 
 
 Classes meet at four on the afternoons on Tuesday and Wlednes- 
 day and on Saturday morning and afternoon, in seven churches 
 (probably all Presbyterian). 
 
 Xn. GRAND RAPmS, MICHIGAN 
 
 Grace Church, Episcopal, Grand Rapids, Michigan; after- 
 school classes for all grades. 
 
 Total enrolment, approximately 168. 
 
 Mondays, after school, classes for Grades 9-1, 9-2. 
 
 Tuesdays, after school, classes for grades 2-1, 2-2, 3-1, 3-2. 
 
 Wednesdays after school, classes for grades 4-1, 4-2, 5-1, 5-2. 
 
 Thursdays after school, classes for grades 6-1, 6-2, 7-1, 7-2, 8-2. 
 
 Fridays after school, classes for grades 5-1, 5-2, 6-1, 6-2. 
 
 This church employs an assistant, who has had public-school 
 experience, in charge of the week-day work. 
 
 Budget: $1750. 
 
'A GROUP OF TYPICAL PLANS 85 
 
 Xni. NEW YORK CITT 
 
 Here the work has been stimnlated by The Interdenomina- 
 tional Committee on Week-day Religious Instruction,* which 
 cooperating with local organizations and bodies for religious 
 education has conducted a campaign of education, has instituted 
 several important surveys, and has brought the plan of week-day 
 work before the city Board of Education. The schools in the 
 city may be classified in two groups: 
 
 1. Schools conducted by The Protestant Teachers' Association: 
 Seventeen schools organized for small community units. 
 Fort Greorge Presbyterian; Bethany Presbj'terian ; Calvary 
 Parish House (School for Deaf); Bedford Park Presbyterian; 
 St. Mary's Protestant Episcopal; Greenwich Presbyterian; St. 
 Andrew's Methodist Episcopal; Crawford Memorial Methodist 
 Episcopal; Holy Trinity Protestant Episcopal; Calvary Meth- 
 odist Episcopal; Mott Avenue Methodist Episcopal; Union 
 Reformed; Hunts Point Presbyterian; Church of the Puritans; 
 Emmanuel; Church of the Comforter; Cornell Memorial. 
 
 2. Schools conducted by separate churches. 
 
 Thirty-three t schools, usually meeting in Sunday-school rooms. 
 Some of these schools are of long standing, especially the 
 first two. 
 
 Church of the Atonement Lutheran; Christ Lutheran; St. 
 James' Methodist Episcopal; Chelsea Methodist Episcopal; Jan 
 Hu9 Presbyterian; John Hall Memorial Presbyterian; St. 
 Luke 's Protestant Episcopal ; Union Methodist Episcopal ; West 
 End Presbyterian; Spring Street Presbyterian; Second Church 
 Disciples of Christ; Church of Epiphany Lutheran; Holy 
 Trinity Lutheran; St. John's Lutheran; Our Saviour Lutheran; 
 St. Thomas' Lutheran; Emmanuel Lutheran; St. John's Lu- 
 theran, Bronx; Advent Lutheran; Bethany Lutheran, Bronx; 
 Ascension Presbyterian; Christ Presbyterian; Covenant Pres- 
 byterian; Mariners' Temple; Judson Memorial Baptist; Judson 
 Memorial Neighborhood House; Second Avenue Baptist; Cen- 
 tral Park Baptist; First Hungarian; Czecho-Slovsik; Fordham 
 Italian; Harlem Baptist; Sixteenth Baptist. 
 A great many other churches have their committees formed and 
 will open their week-day sessions very shortly. 
 
 Practically all the schools are held at periods following the 
 regular program of the day in public school. 
 
 ♦See the account of this organization in Cliapter XXIII. 
 
 t Figures for January, 1921 ; many other cliurches are organizing their 
 committees, and local reports indicate a very much larger number of 
 schools at an early date. 
 
66 THE WEEK-DAY CHURCH-SCHOOL 
 
 Xrv. ELMIRA, N. T.* 
 
 Pursuant to the action of the State Board of Regents, the 
 local school board took the initiative by recognizing Bible, Music, 
 and certain other subjects as extension work for high-school stu- 
 dents, giving 4 regent credits for four years' work of two and 
 one-half hours' study per week. The Board recommends a sylla- 
 bus of study based on the University of Chicago Constructive 
 Series, and provides for supervised examinations. The classes 
 may be held at any time under certain educational conditions, and 
 parents must make written request, on regular form, agrsein;^ to 
 comply with the conditions of the Board. 
 
 XV. CJHICAGO 
 
 Schools conducted by the Hyde Park Council of Churches. 
 
 For after-school classes, providing one period each week per 
 pupil. Four churches cooperating to teach the children of four 
 public schools: 
 
 School Class-place Mon. Tues. "Wed. Thurs. 
 
 Kenwood St. Paul's Ch. , A B C D 
 
 Ray H. P. Baptist ' D A B C 
 
 Shakespeare Kenwood Evan. C D A B 
 
 Kosminski Y. M. C. A. B C D A 
 
 Explanation : The capital letters refer to grades and teachers : 
 
 A. Public school grades 1 & 2, taught by Miss J — . 
 
 B. Public school grades 3 & 4, taught by Miss G — . 
 •C. Public school grades 5 & 6, taught by Mrs. L — . 
 
 D. Public school grades 7 & 8, taught by Miss C — . 
 
 APPROACHES TO WEEK-DAT SCHOOLS 
 
 Not all systems of week-day instruction spring full-grown 
 from the. hopes and planning of enthusiasts in communities; some 
 of them grow quite gradually. By steps of various kinds which 
 make provision for week-day programs there is developed, here 
 and there, an institution which is actually doing regular sys- 
 tematic instruciion and training through the week. 
 
 Instances which are only typical of what is taking place in 
 many centers may be cited: 
 
 * Information furnished by Harry Webb Farrington, New York. 
 
A GFROUP OF TYPICAL PLANS 87 
 
 1. Church Proorams:. At Bavenswood, Chicago, the Pres- 
 byterian Church has for eight years conducted Children's Daily 
 Chapel, every school day, from 8.30 to 8.45 A. M. Children 
 attend on their way to the public schools. It is evident that they 
 enjoy this daily period of worship, that they are being trained 
 in worship and that this is quite an effective mode of instruction. 
 
 Waveland Avenue Congregational Church, Chicago, conducts 
 every Wednesday afternoon what is called a "Juvenile Chautau- 
 qua" for children, with a program of story-telling, games and 
 a period of worship. 
 
 La Grange, III., Baptist Church has every Wednesday after- 
 noon its "continuation school" for children of the public schools. 
 This is essentially a school of religious training although it has 
 large elements of freedom of curriculum. 
 
 Such instances are cited, in recognition of the fact that they 
 are only a very few cases out of the many which might be men- 
 tioned from almost every community in the Northern States, 
 but simply to remind ourselves that it is not so difficult as we 
 sometimes think to take the first steps in extending the child's 
 program of instruction into the fields of religion. One can 
 readily see how such ventures as these should lead to a regular 
 plan of daily work. 
 
 2. Community ventures. In many a community one will be 
 met with opposition to the plan of week-day work, not on 
 the ground that it is unnecessary or undesirable, but on the 
 ground that it is impossible. Of course the best answer is to 
 show that it is possible. And when the objection is that chil- 
 dren's programs are so crowded, or their school time is so pressing 
 that nothing further could be added, then it is necessary to show 
 that, if something further is added, so far from finding it impos- 
 sible or refusing to take additional programs children usually 
 welcome them freely. Such a demonstration was made at Man- 
 chester, New Hampshire, by the secretary of the state Sunday 
 School Association. It was done to show, in his words, that "if 
 the churches want to do it, it is possible to plan some week-day 
 work, as matters now stand without asking further concessions 
 from the public-school program. A series of seven "Story 
 Hours" was arranged, to take place immediately on the adjourn- 
 ment of school at 3.30 on seven successive school days. These 
 "Story Hours" were held in different parts of the city so as to 
 meet the needs of different schools. At them there was an aver- 
 age attendance of 125 public-school pupils. 
 
CHAPTER X 
 
 'A CHUKCH SUMMER SCHOOL 
 
 [Note; "The following report of the Summer School of Religious 
 Education," conducted by the First Lutheran Church, Dayton, Ohio, was 
 prepared, in large part, by the pastor of the church, the Rev. Miles H. 
 Krumbine,] 
 
 THE ORIGIN OF THE SUMMER SCHOOL OF RELIGIOUS EDUCATTON" 
 
 During Holy Week of 1919 a group of men met in informal 
 conference to discuss some of the vital problems of the First 
 Lutheran Church. The discussion hinged on the deplorable 
 neglect of our young people. At the second meeting a plan for 
 a Summer School of Religious Education was presented. The 
 plan was outlined in more or less detail and the general prin- 
 ciples were sketched, so that the men might understand the aims 
 and purposes of such a School. The plan was ratified unani- 
 mously and the Church Council was entreated to give it official 
 sanction. 
 
 In October 1919, $1500 was provided in the Church Budget 
 for such a School. Immediately after the raising of the Budget, 
 definite steps were taken to set up an organization and arrange 
 an educational program that would adequately fulfill the obli- 
 gations laid upon us by the Church; $2500 was the total cost. 
 Teachers received higher salaries than in the public schools. 
 
 The first step the Church Council took was to appoint a Com- 
 mittee of three headed by a Director of the Summer School and 
 composed of Mr. Ezra M. Kuhns, Dr. D. Frank Garland and 
 Reverend Miles H. Krumbine, which Committee would have fuU 
 and complete charge of the work of the School and would control 
 the expenditure of the Budget allowance. 
 
 SETTING UP THE ORGANIZATTON 
 
 A Committee, appointed by the Church Council to operate the 
 Summer School, selected a Principal of the school and teachers. 
 The ptrinciple that guided in selecting the teachers was this: 
 that for each grade the best teacher of that grade available in 
 
 88 
 
A CHURCH SUMMER SCHOOL 89 
 
 Dayton be selected and that in case there was a good teacher in. 
 that grade in the First Lutheran Church, that teacher be favored. 
 
 Pursuing this principle, it was possible to select practically 
 all our teachers from the membership of our own congregation^ 
 
 Mr. Charles Sebold was previously engaged by the Church 
 Council as Assistant to the Pastor, for the Summer, his time dur- 
 ing the period of the Summer School being allotted to the school. 
 
 Early in the Spring, the Principal, IVIiss Boyer, made a trip 
 to Madison, Wisconsin, to come into direct contact with the 
 Madison Day School of Religious Education. This is a com- 
 munity project, participated in by a gi'eat many churches. Two 
 years previous, Mr. Krumbine, while a student at the University 
 of Wisconsin, had made a thorough study of the Madison School. 
 As a result of this twofold study, the Madison program was used 
 as a guide. Inquiry was made from the leading Religious Edu- 
 cators of the country, including such men as Cope, Coe, Weigle, 
 Gates, Athearn and Honline. 
 
 The committee having charge of the Summer School, early in 
 the Spring issued a leaflet, describing the school and outlining 
 the program of education. The salient points of this leaflet 
 follow : — 
 
 The Purpose of the School: 
 
 To give the pupils the benefit of a thorough training in Eeligion, 
 
 based on educational methods that are valid. 
 
 To teach the pupils to use the Bible for character building. 
 
 To help the pupils to a genuine Christian experience that will 
 
 issue in faithful discipleship. 
 
 The Organization of the School: 
 
 Reverend Miles H. Krumbine, Director of the School. 
 
 Miss Lura Boyer, Principal of the School. 
 
 Mr. Chas. Sebold, Director of Recreation; Mr. Ezra M. Kuhns, 
 
 Dr. D. Frank Garland, Rev. Miles H. Krumbine, Committee. 
 
 The Operation of the Scliool: 
 
 Sessions are held daily (except Saturday), from 8:30 A. M. to 
 11:30 A. M. 
 
 Each pupil ^s expected to bring (daily) a Bible. No text books 
 will be placed in the pupil's hands — pupils of the High School 
 grade excepted. There will be no ''home work." 
 The pupils of the High School grade are supplied with Fosdick's 
 ''Manhood of the Master" as a text. 
 
 The pupils of all the grades use note books very freely, both in 
 Bible study and Mission study and Church history. Maps, black- 
 boards, pictures and models will also be used regularly. 
 
90 THE WEEK-DAY CHURCH-SCHOOL 
 
 The dramatization of Bible stories will feature much of the class 
 work. Some of these stories will be dramatized at the Assembly. 
 
 The Membership of the School: 
 
 The School is conducted and financed bj the First Lutheran 
 Church. Children from First Lutheran homes are most ear- 
 nestly invited to enroll. We expect the parents to make every 
 effort to have their children attend regularly. 
 Any child in Dayton is welcomed to the advantages the school 
 offers and invited to enroll. 
 
 There will be no charge of any kind for attendance. Regular 
 attendance is expected. Suitable discipline, essential to the suc- 
 cess and efficiency of the school, will be maintained. Bi-weekly 
 reports will be issued. 
 
 Above all, we trust we may have the earnest cooperation of all 
 the parents. 
 
 THE DAILY PROGRAM 
 
 The school was organized with kindergarten, eight elementary 
 grades and one high-school class, a total of ten classes. In order 
 to gain a view of the daily program it will be necessary to exhibit 
 the schedule of the kindergi^en, one of the eight grades and the 
 high school only. 
 
 KINDERGAETEN 
 
 8:30 — ^Prayer. Salute to the flag. Good-moming songs. Mem- 
 ory verses. Bible study. 
 
 9:00 — ^Rest period. 
 
 9:10— Table period. 
 
 9:45 — Marching period. 
 10:00— Recess. 
 
 10:10 — Story period. Memory work. Psalm 23. 
 10:30 — Dramatization of Bible stories. Games. 
 11:00 — Dismissal exercises and closing prayer. 
 
 GRADE 3 
 
 8:30 — ^Prayer. Bible study: — Kinsman stories. Brother stories. 
 
 Parents and children stories. Jesus and his friends. 
 9:30 — Memory work: 
 
 Ten Commandments. Psalm 24. St. Matthew V:l-12. 
 9:45 — Recreation period. 
 9:55 — The Assembly: a. Devotional period. 
 
 b. Study of hymns. 
 10:35— Mission Study: 
 
 "Heroes of Modern Missions" (selected) 
 11:05 — "Child Religion in song and story.'' 
 11:30— Dismissal. 
 
A CHURCH SUMMER SCHOOL 91 
 
 HIGH SCHOOL GRADE 
 
 8:45— Prayer. Bible Study:— "The Life of Christ/* Stalker's 
 ''Life of Christ" and ''Manhood of the Master*' by 
 Fosdick, will be used as texts. 
 9 : 45 — ^Dismissal. 
 The detailed work in each ^ade was carefully worked out, 
 with a rich variety of materials in stories, reading, memory 
 work, hymns and activities.* 
 
 It is important, however, to call attention to several items 
 that are not adequately set forth in the preceding program. 
 
 1. The Dramatization of Bible Stories. Beginning with the second 
 week the dramatization of Bible stories became a regular part of our 
 daily program. With the help of the teacher the pupils of any given 
 grade selected a certain passage of Scripture possessed of dramatic 
 qualities. The pupils then divided it into scenes, grouping the action 
 of the story as they thought it ought to be portrayed. 
 
 Next the class as a whole, or some members of it, wrote the scenes. 
 The result of this effort was ratified by the class usually after con- 
 siderable revision. 
 
 The selection of the actors for the different parts was by popular 
 vote. After one or two rehearsals the members selected the costumes 
 which usually were made of materials that could be found around 
 the house. 
 
 After the play was well learned it was presented at the Assembly 
 Period as a part of our devotional program, to the great delight and 
 profit of the entire school. 
 
 The dramatization of Bible stories is in reality teaching Bible truth 
 by action. It was one of the most attractive features of our Summer 
 School. Grades 5, 6, 7, 8, together with the High School group, all 
 enjoyed dramatizing such stories as "Tales of Queen Esther," "The 
 Great Supper," "The Parable of the Talents," "The Good Samari- 
 tan," "The Prodigal Son," and "The Meeting of Paul and 
 Timothy. ' ' 
 
 2. The Composite Prayer. In order to get away from "Worship 
 by proxy," it was thought advisable to institute a system of Com- 
 posite Prayers. Each teacher secured, during the first week of school, 
 a short prayer from each pupil in the class, which expressed a heart- 
 felt desire brought in petition to God. 
 
 The vari®us prayers of the pupils of any given class were then 
 combined by the teachers and out of them, in strict adherence to 
 the language and ideas of the children, the teacher constructed a 
 Composite Prayer. This prayer was later learned by the class and 
 
 * A carefully detailed account of the work in each grade was published 
 in "Religious Education" for February, 1920. The greater part of the 
 curriculum is given in Chapter XIV, "Curricula in Use," of this book. 
 
92 THE WEEK-DAT CKURCH-SCHOOL 
 
 used ag a class prayer. Each class presented its prayer at the As- 
 sembly, at one time or another. 
 
 It was discovered later that a great many of the children used 
 the Composite Prayer in their private devotion at home. 
 
 3. Public Prayer. It was found, shortly after the school began 
 that the pupils very readily responded to an invitation to lead in 
 public prayer. Various grades practiced this method of opening 
 their class period in the morning. In the High School grade, through 
 the entire session of the School, the morning prayer was offered by 
 a pupil. At least ten pupils lead in public prayer at the Assembly 
 period. These were chiefly from the High School grade, though one 
 or two came from other grades. 
 
 In no case did any pupil refuse an invitation to lead in public 
 prayer. The prayers in each case were devout, beautiful and in- 
 spiring. 
 
 4. The Assembly Period. Immediately after the recreation period 
 all the pupils went to their several classrooms and arranged them- 
 selves in line by two's. Two boys, usually from the seventii or 
 eighth grade, carried, the one a Christian flag and the other the 
 American flag; then in the order of seniority the various classes 
 marched into the Church Auditorium, following the flags and keep- 
 ing step to a processional which was either the ' ' Battle Hymn of the 
 Eepublie, '^ *' Onward, Christian Soldiers," ''America, the Beau- 
 tiful," or ''Holy, Holy, Holy, Lord God Almighty." Each pupil 
 had a specific place in a specific pew, to which place the pupil 
 inarched. The entire school being located, the processional hymn 
 was sung by the school. 
 
 Then followed the morning prayer, which after the second day of 
 the school was always led by one of the pupils of the higher grades. 
 
 After the prayer the entire school made its pledge to the Christian 
 flag. The pledge follows: 
 
 "I pledge allegiance to my flag and to the Savior for whose 
 Kingdom it stands, one brotherhood uniting all mankind in service 
 and love." 
 
 The school was then seated and one of the pupils told a Bible 
 Story. The morning hymn followed the Bible Story. After the 
 hymn one of the pupils told the Mission Story, which was followed 
 by the pledge to the American flag. Two verses of America or the 
 Star Spangled Banner were sung and the benediction pronounced. 
 
 The entire school then marched out of the auditorium to the music 
 of Kipling's Eecessional, passing under the arched Christian and 
 American flags and saluting as they did so. 
 
 5. The Hymn Period. At the Hymn Period the great hymns of 
 the Christian Church were taught. Such hymns as the following: 
 
A CHURCH SUMMER SCHOOL 93 
 
 Onward, Christian Soldiers 
 
 Battle Hymn of the Republic 
 
 America, the Beautiful 
 
 Holy, Holy, Holy, Lord Gk)d Almighty 
 
 Come, Thou Almighty King 
 
 What a Friend We Have in Jesus 
 
 More Love to Thee 
 
 Saviour, Like a Shepherd 
 
 Ninety and Nine 
 
 When He Cometh ^ 
 
 Kipling 's Recessional 
 
 Holy, Holy, Holy, Lord God of Hosts 
 
 were thoroughly memorized by the entire schooL 
 
 Besults. The attendance maintained was an average of from 
 ninety-one to ninety-seven per cent of the enrolment. The enrolment 
 was one hundred forty-seven. Some of the children came for a dis- 
 tance of ten miles, and during the street-car strike which lasted two 
 weeks during the session of the school many of these pupils had to 
 walk. Seventy-five pupils did not miss a single day. PracticaUy 
 none of the pupils were ever tardy. 
 
 Of the enrolment, eighty-six were girls and sixty-one were boys, 
 making a total of one hundred forty-seven. Of this number twenty- 
 seven were not from First Lutheran families. 
 
 If enthusiasm and interest are evidences of success, then our proj- 
 ect was highly successful. There are on file in the offices of the 
 First Lutheran Church literally dozens of letters from the parents 
 expressing their deepest appreciation of the benefit of the school to 
 the lives of their children. 
 
CHAPTER XI 
 HOW TO ORGANIZE 
 
 The method of organization will depend on the type of schools 
 or of system of schools to be developed. Following the analysis 
 of types, already given, we shall find most of the conditions of 
 organization developed under the first type, as follows, with some 
 changes in the other two : 
 
 I. ORGANIZING THE INTEElDENOMINATIONAIi COMMUNITT SCHOOL 
 
 1. Get the Facts. Become familiar with current plans and un- 
 derlying principles; help others to same knowledge. Get 
 the facts regarding schools in general, also facts regarding 
 your own community.* 
 
 2. Organize a Working Nucleus. Bring together the small work- 
 ing body of persons already interested and capable of lead- 
 ership. Mature your plans with them; be sure that the 
 leading pastors are included, if they can be interested. 
 
 3. Begin Preliminary Campaign. 
 
 (1) Spreading information on general plan, through the 
 pulpit, by sermons on need of religious education, and 
 by information on plans in other places; by the press, 
 especially the local papers; by books and circulars, 
 helping every one to have full information at hand;t 
 by use of periodicals % which describe current work in 
 this field; by frequent conferences which bring larger 
 numbers of interested persons into the fii'st nucleus. 
 
 (2) Gathering facts as to: present amount of religious in- 
 struction, e.g., studies similar, and applied locally, to 
 those in Chapters I and II. 
 
 (3) Conferences with public-school officials; to familiarize 
 them thoroughly with the plan in other places, to make 
 
 * As to desirable facts, and method of survey, see "A Survey of Re- 
 ligious Education," by W. C. Bower. 
 
 t Get circulars from the denominational boards. 
 
 X Particularly "Religious Education" and "The Church School." 
 
 94 
 
HOW TO ORGANIZE 95 
 
 perfectly clear to them the fact that this plan does not 
 interfere with the freedom of either church or school, 
 and to secure their cooperation and their agreement as 
 to all relations to the school system. 
 (4) Conferences with pastors and leaders until there is 
 agreement on plan. 
 
 4. Community Mass Meeting. 
 
 (1) Called by either a group of laymen, by Church Federa- 
 tion, Ministerial Association, School Board; whatever 
 will be most helpful. 
 
 (2) Program carefully planned in advance. 
 
 (3) Plan and community facts set before meeting. 
 Expect and prepare for objections, difficulties, obstruc- 
 tion, especially familiar plea: "This community is 
 different." 
 
 (4) Plan backed by one good general statement, and fol- 
 lowed by endorsements representing several churches 
 and the schools. 
 
 (5) Appointment of Committee to prepare detailed plan. 
 
 5. Details of the Plan Prepared hy Committee. 
 
 (1) Selection of type of schools (see Ch. V.). 
 
 (2) Determination of number of schools. 
 
 (3) Schedule of classes. 
 
 (4) Nomination of Board of Religious Education. 
 
 (5) Erection of Committee to raise necessary funds. 
 
 6. Community Adoption of Plan. 
 
 (1) Plan presented in detail at a second public meeting. 
 
 (2) Election of Board of Religious Education. 
 
 (3) Election of Committee on Finance. 
 
 7. Organization of the Board of Religious Education, 
 
 (1) Chairman. 
 
 (2) Vice-Chairman. 
 
 (3) Secretary. 
 
 (4) Treasurer 
 
 (5) Committees : Executive, consisting of Chairman, Vice- 
 chairman, Secretary, Treasurer, and heads of Commit- 
 tees. The Executive Committee, in addition to its func- 
 tions of general oversight, would advertise the plan 
 and provide for its actual inception and for the dis- 
 bursement of funds. 
 
 (6) Program: To set up the entire schedule, working out 
 relationships toward the public schools and the church 
 
96 THE WEEK-DAY CHURCH-SCHOOL 
 
 schools and between the different bodies and institutions 
 represented. 
 
 (7) Property: Responsible for new buildings, equipment, 
 etc., or for the use and care of buildings and equipment 
 lent or rented to the Council. 
 
 (8) Finance: To secure the funds necessary for buildings, 
 salaries of supervisors and teachers, equipment, print- 
 ing and propaganda. 
 
 (9) Publicity: Informing parents directly as well as 
 through press. 
 
 (10) General Relationships: To keep the council in- 
 formed on educational advance and similar work in 
 other places and preparing standards and relationships 
 with this work elsewhere. Relationships to public- 
 school system. 
 
 (11) Curriculum: A general committee to pass on the edu- 
 cational standards for courses of study and plans of 
 work, with subcommittees as may be necessary, to agree 
 upon courses for groups. 
 
 (12) Faculty: To select the supervising and teaching staff. 
 
 (13) Training: To carry forward plans for the preparation 
 of teachers. 
 
 (14) Enrolment: To secure, through parents, the names of 
 children, classifying and enrolling them in classes and 
 providing for the records of their attendance and work. 
 
 8. Selection of Staff, by the Board of Religious Education. 
 
 (1) Supervisor, or Director of Religious Education on sal- 
 ary. Professionally trained. In immediate charge of 
 schools. Organizing curriculum, with teachers and 
 committee of the Board responsible directly to the 
 Board. 
 
 (2) Teachers. On salary, Professionally trained. 
 
 9. Provision of Facilities. 
 (1) Classrooms: 
 
 Convenient to public schools. 
 Ample in size. 
 
 As well lighted as public-school rooms. 
 Space for class and group activities. 
 (2) Equipment of Rooms: 
 
 Seats and desks, similar to regular schools. 
 Blackboards, maps, tables, facilities and materials 
 for hand work. 
 
HOW TO ORGANIZE 97, 
 
 (3) Equipment of ofiSce: 
 
 Necessary furniture and clerical tools. 
 Records, form cards, etc., for school accounting. 
 
 10. Inaugurating the Work. 
 
 (1) Circulating pamphlet of information to all parents, 
 with "Request Card" (see Chapter on "Forms") au- 
 thorizing absence of child from public school to attend 
 week-day school of religion. 
 
 (2) Advertising the day when classes begin. 
 
 (3) Enrolling pupils. Assignments to classes. 
 
 11. Securing Home Cooperation. 
 
 (1) Community reception to Supervisor and Teachers. 
 
 (2) Organization of "Week-day School Association of Par- 
 ents and Teachers" to : maintain close cooperative rela- 
 tions, discover ways of mutual aid, conduct frequent 
 conferences between parents and teachers on problems 
 of home, school and community. 
 
 (3) Some schools employ a "Home Visitor" who calls at all 
 homes, explaining school plan, conferring personally 
 with parents, and following up all absentees. 
 
 12. Securing Church Cooperation. 
 
 (1) Sunday-school superintendents informed by reports. 
 
 (2) Sunday-school teachers kept informed on work of 
 pupils in week-day school. 
 
 (3) Sunday-school teachers taught; trained by the staff of 
 week-day school. 
 
 (4) Church brought into cooperation by regular appropria- 
 tions for support of week-day school. 
 
 (5) Church informed by special reports and accounts of 
 work at meetings. 
 
 (6) Pastors serving on committee, visiting schools. 
 
 13. Developing Efficiencies. 
 
 (1) Community Training Class. 
 
 Extending religious instruction to adults. 
 
 Training cooperators with the schools, assistance, etc. 
 
 Training religious educators for work in churches. 
 
 (2) Teachers' library. 
 
 Books and periodicals to enable them to keep abreast of 
 educational development in their work. 
 
 (3) Frequent meetings of Board to direct and keep in touch 
 with school work, and with educational progress. 
 
 (4) Annual or Quarterly Community meetings. 
 
98 THE WEEK-DAY CHURCH-SCHOOL 
 
 14. Maintaining Standards. 
 
 Reports to the public: financial, educational, religious. 
 Steady endeavor to increase public intelligence and ele- 
 vate popular ideals on religious education. 
 Steady endeavor to improve schools in light of wider 
 experience in other communities and of educational 
 leaders. 
 
 n. THE CHURCH GROUP SCHOOLS 
 
 Usually either a (1) cooperative effort by a number of churches 
 so that each one may maintain its own classes, or (2) a 
 federation of churches so that schools may be conducted, on an 
 interdenominational plan, under their direct control. 
 
 Group one is usually organized by the pastors of the churches 
 who, by conference with the proper school authorities, agree upon 
 a schedule for classes, fixing the hours at which the different 
 grades may be excused from regular school work. 
 
 The system at Batavia, 111., described elsewhere, gives a good 
 example. 
 
 The method of procedure for a system of schools in separate 
 churches would involve many of the points already suggested 
 under I, The Interdenominational Community System, except 
 that the group standing back of the schools is the church con- 
 stituencies instead of the community. There would be the same 
 necessity for the first three steps, following which would be: 
 
 1. Securing the general adoption of a plan by the churches. 
 
 2. Working out definite details of schedules. 
 
 3. Committing churches, or church boards to adoption and 
 support of the system. 
 
 4. Organization of committees or selection of responsible 
 persons to care for: Programs and Schedules, Property, 
 Finance, Publicity, School Relationships, Curriculum, 
 Teachers, Training, Enrolment. 
 
 The fact that schools are conducted separately by each church 
 ought not to prevent cooperation at many points. Many of the 
 items mentioned above could be done most effectively by groups 
 working together in the interest of all. The most important 
 points at which cooperation is essential are: 
 
 1. A united appeal to the churches of the community. 
 
 2. A fixed and uniform schedule of classes, determined by 
 agreement with the public school. 
 
HOW TO ORGANIZE 99 
 
 3. A uniform series of standards as to: school facilities, 
 financing and teachers. 
 
 Group (2) Federation of Churches would depend, as to 
 their procedure, on the form of organization existing 
 among the churches. 
 Where a Federation of Churches is already organized and car- 
 rying forward other forms of work the first step is to : 
 
 1. Secure a Department of Religious Education in the Federa- 
 tion. This should be composed of persons interested in and 
 familiar with modern religious education. Its duties would 
 be those of the city Board of Religious Education (given 
 under I, 7-16) with the additional care and oversight of 
 Sunday schools and all other work in religious education 
 which can be carried on cooperatively among the churches. 
 Persons related to the system of public instruction should be 
 in its membership. 
 
 This department will be subdivided, as to week-day work, 
 into the committees given under I, 7, above. 
 
 2. A Director of Religious Education. A Secretary of the 
 Federation who serves under the above Department, as the 
 Superintendent of the week-day schools. 
 
 3. Secure the Intelligent Support of Church Constituencies by 
 
 (1) Gathering and publishing the facts as to need in this 
 field in the community. 
 
 (2) Paying especial attention to making leaders familiar 
 with modem religious-educational development. 
 
 (3) Securing the Organizing Boards or Committees of 
 religious education in each church. 
 
 4. Steps of inaugurating the work would be similar to those 
 given above under I, 8-14. 
 
 An example of a program, developed by a relatively small 
 Federation of Churches, working under a city federation is 
 given in Appendix A of this chapter. 
 
 III. THE INDIVIDUAL CHURCH SCHOOL 
 
 This will call for very much the same program adapted to a 
 smaller number of persons, as that outlined in Section I, the 
 essential difference lying in the fact that the constituency of a 
 single church takes the place of the community as the organizing 
 and supporting unit. The extent to which organization is car- 
 ried, the number of committees, etc., will depend very largely 
 on the size of the church. 
 
100 THE WEEK-DAY CHURCH-SCHOOL 
 
 This work will go farther and fare better in the degree to 
 which the entire church is enlisted. There will be the temptation 
 to take the easy way; the pastor seeing the need will want to 
 start at once and to carry the burden alone. But this enlarged 
 program most seriously needs to lie on the consciences of all 
 Christian men and women, and it will constantly need the rich, 
 united experience and intelligence of large numbers growing in 
 interest and in definite knowledge. 
 
 The first steps are: 
 
 1. Securing full information for pastor, church workers and 
 leaders. 
 
 2. Organizing the Church Board of Beligious Education, 
 
 (1) Developing a complete program of Christian nurture 
 for the church. 
 
 (2) Coordinating the many different agencies of the church 
 for this program, in particular those that deal with the 
 children and youth.* 
 
 (3) Serving as a Board of Education for the week-day 
 schools, including practically all the duties mentioned 
 under I, 7-14, above. 
 
 (4) Continually studying the problems of religious educa- 
 tion as they affect the church. 
 
 3. Placing the School on the Church Budget. With adequate 
 dependable financial support. 
 
 4. Placing the School on the Church Program. Securing for 
 it a definite, protected place in the time programs. 
 
 5. Furnishing all necessary Facilities. Rooms and equipment 
 of full educational standard materials, text-books, supplies, 
 teachers' libraries. 
 
 APPENDIX A 
 
 HYDE PARK 
 
 A Comrmwity Program of Beligious Education.^ 
 
 THE NEED A SUGGESTED PROGRAM 
 
 1. Ah Educational Campaign (a) Occasional sermons in all 
 in Religious Education. churches. 
 
 (b) Book suggestions made 
 through church calendars. 
 
 * For the details see the author's "School in the Modern Church," 
 particularly on the program of the church and its direction, Chapters 
 VI and VIII. 
 
 t Prepared by the Rev. J. Leslie Lobinger. Secretary of Religious 
 Education for tlie Chicago Church Federation (1920). 
 
HOW TO ORGANIZE 
 
 101 
 
 THE NEED 
 
 2. To know the essential facts 
 of Community Life and to 
 present them to the churches. 
 
 3. To reach the largest possible 
 number of boys and girls for 
 the church schools of the 
 community. 
 
 A SUGGESTED PROGRAM 
 
 (c) Active campaign for wider 
 use of R. E. A. rooms and 
 for membership in the 
 R. E. A. 
 
 (d) A week's community meet- 
 ings in the autumn with 
 addresses or open forum 
 on such topics as: 
 
 (1) What is Religious Ed- 
 ucation ? 
 
 (2) Religious Education in 
 the church. 
 
 (3) Religious Education in 
 the home. 
 
 (4) Religious Education 
 and the school. 
 
 (5) Religious Education 
 and the community. 
 
 (e) A permanent Committee on 
 Religious Education of the 
 Hyde Park Council of 
 Churches. 
 
 (a) A Study of Religious Ed- 
 ucation in the Local 
 Churches: Equipment, 
 Teacher s' preparation, 
 comparative expenditures 
 for various items in church 
 budgets, etc. 
 
 (b) A study of such local prob- 
 lems as Recreation, Juve- 
 nile Delinquency, Educa- 
 tional Agencies, Religious 
 Agencies, etc. 
 
 (c) Charting of information 
 obtained, and a campaign 
 of publicity. 
 
 (a) A Comparative study of 
 population of school age 
 and Sunday-school enrol- 
 ments. 
 
102 
 
 THE WEEK-DAY CHURCH-SCHOOL 
 
 THE NEED 
 
 4. Adequate Training Facilities 
 for all church-school teach- 
 ers and church workers of 
 the community. 
 
 5. Adequate Instruction in Re- 
 ligion for Boys and Girls. 
 
 6. Religious Education in the 
 Home. 
 
 A SUGGESTED PROGRAM 
 
 (b) Division of responsibility 
 so that all the unreached 
 may be approached. 
 
 (c) A simultaneous campaign. 
 
 (a) A study of all such agen- 
 cies at present operating, 
 in local churches, at the 
 University, etc., as to their 
 adequacy. 
 
 (b) The determination of a 
 policy: support of present 
 agencies if sufficient, sug- 
 gestions for improvement 
 if necessary, or establish- 
 ment of other agencies. 
 
 (c) Consideration of the need 
 of simultaneous supple- 
 mentary training groups in 
 each church, as part of a 
 unified scheme. 
 
 (a) Study of religious instruc- 
 tion now being given, as to 
 time and quality. 
 
 (b) The Daily Vacation Bible 
 Schools : A plan to provide 
 sufficiently for the entire 
 community, and a constant 
 study of its program look- 
 ing toward improvement. 
 
 1(c) Week-Day Instruction: (1) 
 A Campaign of informa- 
 tion as to what is being 
 done elsewhere. (2) Ex- 
 periments in this direction 
 in Hyde Park. 
 
 (a) A study of VII-G on 
 Inter-Church Movement lo- 
 cal survey cards as filled 
 out by Hyde Park churches. 
 
 (b) Study of various types of 
 family in Hyde Park. 
 
HOW TO ORGANIZE 
 
 103 
 
 THE NEED 
 
 7. A program of Recreation 
 that provides for the needs 
 of every age, with detrimen- 
 tal and inappropriate types 
 of recreation eliminated. 
 
 A SUGGESTED PROGRAM 
 
 (c) Campaign for the organi- 
 zation of Parent-Church 
 School Teachers' Associa- 
 tions (one for the commu- 
 nity or one for each church 
 as part of a community 
 program). 
 
 (d) Appropriate literature. 
 
 (a) Obtain information as to 
 recreational facilities of 
 schools, Y. M. C. A., 
 churches, etc. 
 
 (b) Determine whether recrea- 
 tion offered is appropriate 
 and sufficient for each psy- 
 chological group ; also 
 whether there is duplica- 
 tion. 
 
 (c) Provide for the needs of 
 groups not cared for, rec- 
 o m m e n d readjustment 
 where needless duplication 
 is found. 
 
 (d) Plan to eliminate injurious 
 recreational features. 
 
 8. Expressional group activi- 
 ties tending to develop better 
 social attitudes and a health- 
 ful community spirit. 
 
 (a) Community singing in the 
 park under competent di- 
 rection. 
 
 (b) Pageantry under the direc- 
 tion of the Hyde Park 
 churches. 
 
CHAPTER XII 
 BUDGETS AND MAINTENANCE 
 
 Who will pay the bills? It is evident that so large and serious 
 an enterprise will entail heavy expenses ; how should the necessary 
 money be obtained and how should the finances be administered? 
 
 Up to the present, experience indicates the following different 
 forms of financial responsibility: 
 
 1. Separate schools carried on the budget of separate churches. 
 
 2. Group-schools, supported by the cooperative efforts of a 
 number of churches. 
 
 3. Special experimental schools supported and conducted by 
 an overhead organization, as a denominational board of re- 
 ligious education or of Sunday schools. 
 
 4. Community Schools, supported by the efforts of the com- 
 munity board of religious education. 
 
 (1) Funds secured by popular subscription. 
 
 (2) Funds secured by popular subscription, with specific 
 grants from denominational boards. 
 
 (3) Funds secured directly in or through the churches. 
 
 5. Community schools, supported by local federations of 
 churches. 
 
 It is probable that direct support by denominational boards is 
 a method that belongs only to the experimental stage and that 
 before long such aid as these boards now give will have to be 
 devoted to the general promotion and oversight of the entire work. 
 Support by church federations is really an indirect form of sup- 
 port by churches. It is an excellent method of church cooperation 
 and one that we may hope to see extended. But all the methods 
 may be classified under two plans: support by an inclusive com- 
 munity-wide organization, and support by the churches, either 
 separately or in some foi-ms of cooperative effort. These are the 
 two alternative forms of organizing social responsibility for the 
 schools. 
 
 104 
 
BUDGETS AND MAINTENANCE 105 
 
 I. POSSIBLE PLANS 
 
 Where should the responsibility lie for supporting the schools? 
 Should the schools depend on the churches or on the community as 
 a whole? 
 
 1. Church Support. In the greater number of instances the 
 schools have been organized by churches; they carry on the 
 work of the churches. They are distinctly church enterprises. 
 But there is a tendency to complain at the additional burden to 
 the church budget and to attempt to escape from the increasing 
 expense of properly maintaining such schools. This is not strange 
 in view of the long-established habit of niggardly treatment of 
 the Sunday school. At a conference on week-day schools a 
 deacon in a church objected on the ground that it "costs a lot of 
 money to teach a lot of children who do not belong to us anyway." 
 But the difficulties of church support seem to decrease where, 
 instead of independent schools separately maintained, we have 
 some form of cooperation amongst the churches. 
 
 2. Comm/unitif Support. The alternative to church support is 
 community support, that is, where the responsibility is thrown on 
 an organization created directly by the community. That implies, 
 ultimately, complete community operation. The whole responsi- 
 bility for the week-day school of religion would rest upon a com- 
 munity board as representing the people who were interested in 
 this project, irrespective of church relationships. Such a plan 
 has highly attractive features; it seems to be a realization of 
 religious unity, a demonstration of religious effort that is univer- 
 sal. This is what we deeply desire. There are evident advantages 
 to the community as a whole, for there is likely to follow a closer 
 community life, a sense of the spiritual responsibilities of the 
 community and, out of one experience of such ideal service, the 
 community may learn to attempt others. Yet is there not a 
 danger that the churches shall be divorced from the life of child- 
 hood? That process of separation has been going on at an 
 alarming rate until there are many churches which think of 
 themselves only in adult terms. Do we wish to encourage that 
 process ? 
 
 Further, up to the present we have no instances of community 
 operation, that is in the form that some have urged, the manage- 
 ment and support of these schools by what are essentially civic 
 bodies, boards elected without special relations to churches, sup- 
 ported upon funds secured without any sense of direct or special 
 responsibility on the part of churches. 
 
106 THE WEEK-DAY CHURCH-SCHOOL 
 
 II. EDUCATIONAL PRINCIPLES INVOLVED 
 
 But this question is not to be settled by considering either the 
 welfare of the community or the welfare of the churches; it must 
 be settled by considerations of the welfare of children and of the 
 religious social order toward which we would direct them. 
 
 Now which of these two plans will most efficiently contribute 
 toward the ultimate purpose of the schools; which will best help 
 children toward the realization of a religious social order*? Here 
 we have to consider the normal social experience of childhood. 
 It is the period of expanding social relations; children are dis- 
 covering the social life through living in social groups which 
 develop in extent from the family to the total community life. 
 Group social purposes and group loyalties are developed as fhey 
 go on from one group to another and larger one. The larger 
 loyalties are trained in the lesser groups. It seems to be a normal 
 course for them to go on from the ideals discovered in the small 
 group of the family to those of the next group, the church, and 
 on from that to the school group. 
 
 One of the deep needs of childhood is that of a consciousness 
 of a society, organized in the name and spirit of religion, which 
 loves them and ministers to them in sacrificial service. The 
 churches constantly need the experience of ministry to childhood; 
 children need the experience of being loved and cared for by 
 churches. 
 
 Next, if the children of a particular church are going to a 
 common school of religious instruction it is important that there 
 shall be definite and vital connections between that school and 
 their church. It must be a realized fact that this school is for 
 them the school of that church, and the first point at which this 
 becomes a reality will be by the fact that the church makes the 
 school possible through its practical support. 
 
 This is but one way of saying that children need a church; 
 they need its nurturing life; they need the sense of its loving 
 care for them; they need the consciousness of belonging to it, as 
 its children, as those to whom it ministers. It might seem as 
 though this argument could be turned to support the plan of 
 separate schools, one for each church. But that is, as we have 
 seen, so wasteful and inefficient a method as, by its limitations, 
 seriously to impair the service which the church renders to child- 
 hood. There is more likely to' be a consciousness of valuable 
 ministry through an efficient common system, through first-class 
 schools which each church, in cooperation with others, makes 
 
BUDGETS AND MAINTENANCE 107 
 
 possible, than through the commonly inadequate schools which it 
 could individually conduct. Moreover, childhood needs a common 
 experience in religious training. When children know that they 
 owe this rich, common and efficient schooling to the support of 
 their own church they quickly realize their indebtedness. 
 
 The responsibility for religious ministries should rest upon 
 religious agencies in order that those who are ministered to may 
 specifically experience the loving ministry of organized religion, 
 of religion in the form of a society. 
 
 The simple situation is that the community operation of schools 
 seems to be the only practically efficient method; but there re- 
 mains one means by which this community-wide experience may 
 be effectively knit to the separate churches, and that is through 
 their hearty participation in its support and operation. 
 
 III. EDUCATIONAL POSSIBILITIES FOR CHURCHES 
 
 A test of the churches. This issue — on financial support for 
 week-day schools — may settle some vastly important question for 
 the churches, such as, whether they are to have an increasing or 
 a diminishing place in the lives of children, and whether they are 
 to develop or abandon their work of education. It may settle, in 
 a very practical manner, the question whether children need the 
 church, a question which, if it is answered in the negative, cer- 
 tainly implies that when children become adults they will find 
 the church equally dispensable. And when we look at the large 
 numbers of decent and morally well-behaved adults who find 
 churches negligible factors in their lives we need to remember 
 that, at least, a contributory cause is the fact that the churches 
 regarded them as negligible when they were children. 
 
 The week-day school is the opportunity of the churches to 
 demonstrate the practical nature of their ministry and the reality 
 of their concern for children, as deeper and more vital than their 
 concern for themselves as institutions. 
 
 The churches cannot afford to look upon community schools 
 as an opportunity to still further evade their duties to children. 
 Having relegated the Sunday school to an inferior position, 
 having refused so long to devote to children anything like the 
 money or the personal ministry that they give to adults, there 
 may be a tendency to welcome these week-day schools as relieving 
 them of all responsibility in this field. The major trend of 
 churches is toward adult ministry; in many instances they defi- 
 nitely and habitually think of their work in terms of men and 
 
108 THE WEEK-DAY CHURCH-SCHOOL 
 
 women only. The time may come when the church historian will 
 point to this as a most singular phenomenon, that for many 
 decades church life has been confined to the interests and needs 
 of lives after they have reached maturity, after motives, ideals 
 and habits have been quite largely determined. To-day the as- 
 sumption of the dominant adult interests is so common that it is 
 difficult to get church people to see its dangers and its short- 
 comings. They seem to be blind to the fact that the only possible 
 way to guide the society of to-morrow is to gain the childhood 
 of to-day. 
 
 The community needs the leadership of the churches in sup- 
 porting the week-day schools. It can pay the bills without 
 calling on churches, whenever it realizes how essential this reli- 
 gious training is to civil and social welfare ; but it cannot get along 
 without the example and spiritual leadership of the churches. 
 And that leadership will be effectively expressed, not alone in 
 the proclamation of high ideals through sermons and worship, 
 but in definite actions. 
 
 IV. DEVELOPING AN INTELLIGENT SUPPORTING CONSTITUENCY 
 
 We have been so used to Sunday schools which cost nothing 
 and were often sources of income to churches that it comes as a 
 painful surprise when any one suggests that the religious training 
 of children rightfully calls for the expenditure of real money. 
 How can this difficulty be met? By educating people to realize 
 the commanding importance of religious training and the fact 
 that it is not a haphazard or accidental affair, that it calls for 
 expert services and designed equipment. How may this be ac- 
 complished ? 
 
 1. Get the facts before all the people. Comparatively few 
 realize that less than one-fourth of our school population is 
 receiving any regular religious instruction. Few appreciate the 
 fact that even those who attend regularly an efficient Sunday 
 school receive at the most irregular and incomplete religious in- 
 struction which stands in the ratio of one to thirty to general 
 education. 
 
 Set the facts out in sermons, addresses and public conferences; 
 display them in graphic form ; use the striking diagrams prepared 
 in the Inter-Church campaign.* 
 
 2. Instruct people in the meaning of religious education. This 
 
 * To be found in the Religious Education section of the two volumes of 
 Survey published by The Inter-Church Iifovement (1920). 
 
BUDGETS AND MAINTENANCE 109 
 
 work will not be supported properly until it is better understood, 
 until at least a much larger number know that it means something 
 more significant than teaching the Bible; it means using every 
 means possible efficiently to train and develop a Christian society. 
 3. Pay especial attention to those who will leaven the lump of 
 public opinion. Put the modern literature on religious education 
 in the hands of leaders, of intelligent, thoughtful persons. See 
 that every pastor, every teacher, every worker in child welfare 
 and in education knows of the newer books and other publi- 
 cations.* It is important that all supporters of this work give 
 their aid intelligently, under conviction of its need and its possi- 
 bilities. Those who are responsible for promoting the schools 
 may well study the tireless activity, the wise propagandist work 
 of the founders of the free public school system in the United 
 States, particularly Horace Mann and Henry Barnard. 
 
 V. ORGANIZE FINANCES ON AN ETHICAL BUSINESS BASIS 
 
 1. A budget. Prepare in advance and publish an estimate of 
 the expense of the school or schools, carefully itemized. Such a 
 budget will have to be determined by a study of what has been 
 done in other schools and what local conditions demand. It will 
 include the following items : 
 
 (1) Physical plant. Rental of buildings, cost of new buildings 
 or interest on investment in new buildings; provision for 
 enlargements, improvements, repairs. 
 
 (2) Equipment, seats, desks, tables, blackboards, working ma- 
 terials for hand-work; text-books, teachers^ libraries. 
 
 (3) Upkeep, janitor's services, light, heat, advertising. 
 
 (4) Administration. The services of the Board will be volun- 
 tary, but there will be clerical expenses, and, in a larger 
 system, general office expenses. Office supplies, record 
 blanks. 
 
 (5) Teaching: 
 
 Supervisor, usually on salary. Teachers, on salary. 
 
 2. A system of a/icounts. Have a competent accountant, who 
 understands or who will study school-bookkeeping, set up the 
 scheme of financial accounting. See that it is rigidly followed. 
 Have it always ready for examination. Give the fullest publicity 
 to the financial affairs of the school. Publish full financial re- 
 ports at least annually, better quarterly. 
 
 * Printed lists of books may be obtained, gratis, from The Religious 
 Education Association. 
 
no THE WEEK-DAY CHURCH-SCHOOL 
 
 3. A system of support. On the basis of the budget secure 
 the underwriting of all expense, either through individual pledges 
 or by the different cooperating organizations. Arrange a definite 
 plan upon which these pledges shall be paid. The school cannot 
 be left to the mercies of waves of indifference or dependent on 
 emotional spasms or special agonizing appeals. 
 
 Here we are establishing a new institution; it affords an op- 
 portunity to establish the business aspects of its work on sound 
 bases and to make the conduct of the school a demonstration of 
 religion at work in practical life. 
 
 4. Organized financial responsibility. It would seem to be 
 wise to have the local board of religious education properly in- 
 corporated under the laws of the state, as an "incorporation 
 without profit." The members of the board, or a smaller body, 
 within the board, would then become the corporation's Board of 
 Directors, with legal financial responsibility. They should be real 
 directors, capable both of educational and fiscal management, so 
 definitely interested that they will give oversighli and aid to all 
 matters of securing income and guiding expenditures. 
 
CHAPTER XIII 
 CONDITIONS OF SUCCESSFUL WOEK 
 
 The conditions which are essential to week-day schools would 
 hold for any similar form of educational institution; they have 
 to be modified only to these special types of work. 
 
 I. DEFINITE PURPOSES 
 
 First, week-day work needs definitely formulated purposes both 
 as to the religious aims and the educational character of the 
 enterprise. We ought to know what we want to do, why we 
 want to do it and how it is to be done. 
 
 1. Purpose of the local, or community organization. To rep- 
 resent its constituency in organizing, maintaining and promoting 
 religious education through week-day instruction, a purpose 
 which may be extended to responsibility for the moral and re- 
 ligious life of the young in the community. Specifically, to 
 organize a directing Board of Education ; to discover means of 
 coordinating school programs with schedules of week-day instruc- 
 tion; to survey the community and discover its needs in religious 
 education, to pass upon plans for the distribution of teaching 
 centers or schools, to inform and educate the public mind on the 
 important meaning of religious education and on the methods and 
 needs of the local church schools; to secure the funds necessary 
 for the support and development of the work. 
 
 2. Purpose of the local Board of Religious Education (ap- 
 pointed by the Community organization). To have the same 
 functions as a city Board of Education: responsibility for prop- 
 erty; detailed organization of schedules; securing paid workers; 
 administration of funds. 
 
 3. Purpose of the school. Essentially this is to make religious 
 education in an effective manner an integral part of the educa- 
 tional experience of children. It will be necessary to state this 
 program in many different terms in order that it may be clear 
 to persons of varying experience and points of view. (Stated 
 in detail in Chapter III.) 
 
 Much depends, at this moment, on two conditions: (1) On an 
 intelligent group of persons with clear understanding of what 
 
 111 
 
112 THE WEEK-DAY CHURCH-SCHOOE 
 
 has been accomplished, of what modern leaders are thinking about 
 religious education and on the application of scientific method 
 in education to this problem in religion. (2) The purpose of the 
 school must clearly and evidently be a religious one. This means 
 that it is something much larger than an attempt on the part of 
 other agencies to do what the schools cannot do, namely, teach 
 about religion. It uses the method of schooling to secure the ends 
 for which the churches exist, that men may know and will and 
 effect God's will here. 
 
 In order to get the purpose of the schools clearly before the 
 public mind, one might circulate in printed form the statement 
 of Purposes in Chapter III, Section I. 
 
 II. DEFINITE PROGRAMS 
 
 Whatever the type of organization may be its schedule must 
 become a fixed part of the routine of the commmiity or the special 
 group whom it serves. This is highly important; schools meeting 
 at haphazard, with classes dropped in here and there, will never 
 succeed. First, there is the need of childhood, that, just as public- 
 school programs are fixed and become, to the child, the regular 
 business of life, so this school must fit into his normal schedules. 
 Second, the community increasingly demands organization upon 
 fixed schedules; parents must not be under the necessity of 
 watching a calendar or consulting a guide to know when and 
 where these schools are to be held. Third, the schools must be 
 able so to arrange a week's program that classes do not overlap, 
 so that teachers may be employed for full time and buildings 
 used to the largest possible extent continuously. Fourth, the 
 public school must be able to adopt definite modes of procedure 
 in regard to the attendance of its pupils on the church schools 
 and in regard to all relations it may hold to such schools. 
 
 Programs, or schedules, must be prepared in consultation with 
 public-school authorities and church leaders. Factors to be de- 
 termined will include: number of grades, nimnber of pupils in a 
 grade, number of hours per week per pupil, number of hours 
 given by the public schools, accommodations of buildings, dis- 
 tances between public schools and church schools; general sched- 
 ule of the public schools, teachers available. 
 
 When the schedule is fixed it should be fully understood and 
 accepted by the public schools, a fixed part of the programs of 
 the churches — as sacred and inflexible as any part of the pro- 
 gram, and understood by and familiar to all parents. It should 
 be thoroughly advertised and kept before the public mind. 
 
CONDITIONS OP SUCCESSFUL WORK 113 
 
 III. EXPERT LEADERSHIP 
 
 This is an educational enterprise to be conducted parallel to 
 that of general education. Its workers must be educators. It 
 calls for expert supervision, the system of schools being under 
 the immediate direction of a person familiar with educational 
 administration and capable of watching, criticizing and guiding 
 the class work of teachers. 
 
 The supervisor should have, at least, the training given in 
 first-class normal colleges, with specialization in supervision and 
 in religious education. Of course, ability to organize and direct 
 educational work is necessary. 
 
 Teachers should be engaged only as they meet these three re- 
 quirements: (1) Special training and experience equal to the 
 full — not the minimum — requirements of the local public schools. 
 (2) Definite and attractive religious character and personality. 
 No matter what knowledge or pedagogical skill he may possess, 
 an irreligious person, or one possessed of less than a strong vital 
 religious purpose, cannot teach religion. (3) A steadily develop- 
 ing familiarity with and ability in the special methods of religious 
 education. 
 
 rV. PAID LEADERSHIP 
 
 When it is understood that week-day schools are more than 
 devices for an extension of time, and that they are plans for the 
 integration of religion in the educational experience of childhood, 
 then we shall cease our present wasteful and damaging efforts to 
 use teachers who have no better qualifications than those we 
 have been used to expect of Sunday-school workers, a love for 
 children, an interest in their religious welfare and a willingness 
 to give a little time to the work. If we try half-way measures 
 at this point j if we try to worry along with amateurs; if we are 
 unwilling to pay the price of efficient service, we will pay the 
 larger and more serious price of failure. 
 
 Many religious persons hold that religious work must always 
 be upon a voluntary basis — except that particular religious work 
 which ministers to them through the pastorate and pulpit. Why 
 should the ministry to children be treated as of less importance 
 than the ministry to adults ? Is it any less a task, does it call for 
 less special knowledge and expert ability to teach and guide 
 children than it does to lead a congregation? Js religion of less 
 importance than public education that we will pay for one while 
 we leave the other to chance? 
 
 At this point will come the real test of whether the churches 
 
114 THE WEEK-DAY CHURCH-SCHOOL 
 
 mean to do things worthwhile or not. Our whole religious fnture 
 now depends on the right training of children. In the light of 
 what we know as to the religious ignorance of children, of the 
 neglect of childhood by the church, of comparisons between re- 
 ligious instruction and general instruction, of the appalling men- 
 ace of a new generation devoid of religious motives forming an 
 anti-religious and unmoral world, all ages will laugh us to scorn 
 unless for this high task we furnish workers at least as efficient 
 as we now demand for the preparation of our children for the 
 life of business and daily affairs. 
 
 V. EDUCATIONAL ADMINISTRATION 
 
 If the entire system is to be truly educational, then those who 
 administer it must know what education means and, specifically, 
 what is meant by religious education. This is true of the local 
 administration in the Board of Religious Education, whether it be 
 a community board, or a group of pastors conducting schools, or 
 a board in a single church, or the directing overhead body in a 
 state or larger territory, or in a denominational board. It is time 
 to insist that people who assume to lead in religious education 
 shall know definitely what has been happening in this field in the 
 past ten or fifteen years. The present situation is so critical and 
 the need is so serious that it would be iniquitous to permit igno- 
 rance to lead, to allow the facile wielder of boiTowed phrases, 
 posing as an expert, to assume leadership in this field. 
 
 By the local bodies every possible means must be taken to se- 
 cure, as administrators, those who know and are willing to know 
 more, who are ready for possible developments of knowledge, 
 and who can keep before all the facts regarding scientific knowl- 
 edge and developments in this field. First, select as administra- 
 tors those who have the qualifications of religious character and 
 educational intelligence, and then see that they grow. Make 
 available the means of growth. It is a reasonable expectation 
 that the literature of this field will be familiar to its leadei-s, that 
 they will keep pace with it as they would with knowledge in any 
 other field in which they hoped to lead. 
 
 This lays definite obligations on pastors, who are always likely, 
 directly or indirectly, to be the leaders in this movement. It is 
 a serious charge, one that has been stated only after long and 
 careful consideration, that the most difficult obstacle in the way 
 of a program of modem religious education is the ignorance of 
 the great majority of ministers on the whole subject. They, in 
 the greater number of instances, have not been instructed in their 
 seminaries; a very large number have had little or no professional 
 
CONDITIONS OF SUCCESSFUL WORK 115 
 
 training of any kind, and they are unwilling to take time to learn, 
 or to attempt to keep up with a subject that develops rapidly and 
 calls for special study. If this field of knowledge lies beyond 
 their limits of time or strength they must be willing to leave it 
 to those who have made it their own. They must either become 
 competent to lead in religious education or definitely and 
 avowedly commit that leadership to those who are competent. 
 
 This principle also involves constant willingness and eager pur- 
 pose to call on educational experts for their special help. This is 
 a task which cannot be accomplished save with the aid of trained 
 specialists, that is real specialists, not persons posing as "experts," 
 whose kit of tools consists of little besides a stock of undigested 
 phrases. We may expect, as soon as week-day schools develop, 
 another sporadic increase in "specialists" and "experts"; persons 
 who have read a few books on methods and, perhaps, some popu- 
 lar applied psychology, whose intellectual processes seldom grow^ 
 but rather change as by the adoption of new inflexible machinery. 
 But there are those who can think of problems in fundamental 
 terms, who know what scientific method means, and who are 
 distinctly reverent because they are loyal to light and truth. 
 
 VI. SEPARATION FROM SCHOOL SYSTEM 
 
 This means entire separateness of the control, support and 
 operation of the week-day schools of religion from the tax-sup- 
 ported schools. It means separation and independence, not only 
 in form and appearance, but in reality, down to the least detail 
 where the power or the resources of the state or the public schools 
 are concerned. 
 
 It is not inconceivable that this may be the precise point at 
 which the whole project of week-day religious schools might come 
 to disaster. This is inevitable if we allow ourselves to suppose 
 that it is possible to carry forward the work of these schools 
 under any system that shares responsibility or shares support 
 with the public schools. One simple principle stands out clearly 
 as the basis of operation for week-day religious instruction : Re- 
 ligious and free agencies must he responsible for religious schools. 
 
 One finds, in a great many places, the tendency to try other 
 ways, to seek some plan by which the tax-supported school may 
 lend its property, its resources, its authority to the church schools. 
 All such attempts are made in defiance of our American principle 
 of the separation of church and state; they are made in defiance 
 of the lessons of our history, in which every effort to have the 
 state support the work of the church has ended in disaster. 
 Almost all mature persons can remember either propaganda for 
 
116 THE WEEK-DAY CHURCH-SCHOOL 
 
 such enterprises, or the attempt to carry tliem out, and can recall 
 ihe wreck of the enterprise. 
 
 The temptation is especially subtle. It seems so simple to 
 argue: Here we are trying to complete the educational work of 
 the schools ; why should they not help us ? The situation becomes 
 peculiarly alluring when the community sentiment is so united 
 that no one openly objects to the school of religion meeting in the 
 public-school building, or to teachers in the public school giving 
 some of their time to teaching in the church week-day school. 
 Doubtless there are communities where such things might be done 
 for years without causing serious trouble, and they would seem to 
 solve many difficulties. But we must plead with the leaders in 
 such communities to weigh very carefully two most important 
 considerations. They are: 
 
 First, we cannot afford to violate a principle even though cir- 
 cumstances encourage us and promise to protect us in doing so. 
 The use of the resources or authority of the tax-supported school 
 for religious purposes is just as much a violation of American 
 principles in a community where all, absolutely all, belong to one 
 church, as it would be in the most diverse population. 
 
 Second, we cannot afford to so abuse our freedom as to increase 
 the limitations of others. The interweaving of the two school 
 systems in communities where it creates no opposition is the most 
 serious menace to the success of the movement in other com- 
 munities. No community can live to itself. At this moment 
 opposition brews and criticism is expressed on the ground that 
 in one place or another school buildings are used for religious 
 instruction, or, in this place where the ministers and the school 
 board are in entire harmony, it is proposed to let the ministers 
 enter the sehoolhouses to teach their own groups. It will not do 
 to say these plans will work no harm at home; they will work 
 disaster abroad; they will wreck the whole enterprise if they are 
 persisted in. No community can afford to accept the easy and 
 inexpensive way of school aid when by so doing the religious 
 education of all American children is imperiled. 
 
 It cannot be too emphatically stated that this question is of the 
 utmost importance and that there is only one right and safe way, 
 and that is be entirely independent of the public schools. Every 
 kind of religious work must be a charge only on religious persons 
 and those who voluntarily support it. 
 
 It is important that we make this principle clear, that it be 
 indefinitely and expressly stated, that there shall be no doubt on 
 the matter in the public mind, and that everywhere plans of week- 
 day religious instruction shall unequivocally depend solely on 
 
CONDITIONS OF SUCCESSFUL WORK 117 
 voluntary support and on voluntary agencies for their direction. 
 
 VII. AN OPEN MIND 
 
 Here is a new field of endeavor, one in which new methods are 
 possible. We ought not to assume that other institutions have 
 settled the methods that are best here. It is not wise to blindly 
 follow the methods of tlie public school in the assumption that 
 they have said the last words in methods. First, because public 
 schools are seriously handicapped by traditions about methods of 
 education, and their numbers and size constantly tend to bind 
 them in the meshes of intricate mechanical organizations ; second, 
 because religious education deals with aspects of personality, with 
 ranges of values and forms of experience that are not necessarily 
 involved in public education, so that general educational methods 
 do not always transfer without change to religious education. 
 
 Nor should we blindly assume that Sunday-school methods are 
 to be followed in the week-day school. It would be a tragedy if 
 we fail to break with the traditions so long associated with im- 
 perfect work. Every one who serves in or with a week-day school 
 must hold the open mind of willingness to follow any reasonable 
 pathway that promises greater efficiency in achieving the purpose 
 of the school. The dominating consideration is not, What has 
 schooling always meant ? but, What will best bring about religious 
 attitudes, religious purposes and religious aptitudes in these boys 
 and girls'? Servile imitators of mechanical organizations and 
 processes may satisfy us if all we are seeking is a well-oiled, nicely 
 articulately school machine; but that is not what we seek; we 
 desire boys and girls who will live the Christian life and do the 
 work of a Christian society. 
 
 VIII. A RELIGIOUS METHOD OF OPERATION 
 
 The system of schools of religion must themselves teach religion 
 through what they are as a system, and as institutions. These 
 schools have contacts with community life at many points; every 
 such contact is a teaching potency, both toward children and 
 toward adults. In every detail of organization, administration, 
 promotion, finance and social relationships the schools must ex- 
 press the religious ideal; they must be conducted on that plane 
 where the justice and love of religion reveals the finest types of 
 ethical conduct. It would be easy to defeat almost all that might 
 be taught in classes by carelessness in business affairs, by partisan 
 strife, by jealousy, by school political trickery, or by any sort of 
 conduct below the level of Christian ideals of social living. Let 
 these schools teach their truth by what they are. 
 
CHAPTER XIV 
 DANGERS 
 
 At least four serious dangers face the present movement for 
 week-day religious instruction. The first is a comprehensive one 
 with many aspects: that the religious organizations shall treat 
 these week-day schools with the triviality that has characterized 
 Sunday-school work. The second danger is that we shall imagine 
 that week-day instruction will furnish a complete program of 
 religious education and solve all the problems in that field. The 
 third is that we shall attempt to transfer those duties to the 
 public school. The fourth danger is that the program of week- 
 day instruction may come to wreck on the rocks of sectarianism. 
 
 First. — Churches may fail to realize the importance of this 
 enterprise. Of this there are many evidences. Churches often 
 are blithely embarking on week-day instruction for which they 
 are making no new or greater provision than they made for their 
 Sunday schools. Frequently they attempt to use the same 
 physical equipment, to depend on the services of volunteer 
 teachers, and to follow the Sunday curriculum. Of course, there 
 are, as has been indicated, many instances of much more serious 
 work. 
 
 Unless we prepare for new and larger things the whole enter- 
 prise will fail. At a meeting of one of the most progressive 
 church federations in a very large city, quite recently, when it was 
 voted to embark on week-day instruction, those busy city pastors 
 were all of the opinion that with ease they could add the organ- 
 ization of this new enterprise to their responsibilities, and nearly 
 all of them insisted that the wise course would be to permit them 
 to teach the classes. Experience led them to repentance. In 
 many instances week-day schools have been started simply as 
 transfers of the Sunday-school enterprise to the days of the week. 
 The change has suggested the possibility of using different les- 
 sons, but, seeing that no lessons were catalogued, as handy as 
 merchandise on shelves, by the denominational houses, they have 
 frequently simply expanded and adopted the existing courses pre- 
 pared for Sunday schools. 
 
 118 
 
DANGERS 119 
 
 Week-day schools of religion are more than Sunday schools 
 which have spilt over into the week. They are more than a new 
 form of children's meetings. While fully recognizing the immense 
 values and the splendid fniitage of the efforts of volunteer 
 teachers of religion, and still believing that there is not less, but 
 more, work for these persons to do, the time has come when the 
 churches must realize that the instruction of children can no 
 longer be regarded as a secondary interest, dependent on the 
 spare time and the surplus energies of volunteers. The work of 
 religious instruction is, at least, not less important and certainly 
 not less difficult than that of general instruction. It demands the 
 purposeful, rather than marginal, in the occupation of persons. 
 As general education is the most important ministry of the state 
 to children, so religious education is the most direct and important 
 ministry of the churches to children. The week-day school places 
 that ministry on a plane with the ministry to children through 
 the public school, and on the same plane with the ministry of the 
 church to adults through the clergy. It represents the transfer 
 from makeshift devices to a definite, purposeful program. 
 
 The evidences of seriousness of purpose, based on recognition 
 of the nature of the task and opportunity, are: Organization 
 based on recognized educational principles, provision of equip- 
 ment and facilities designed for this school, employment of per- 
 sons specifically trained for this work, adequate financial support, 
 constant professional supervision, and an intelligent, active di- 
 recting board or council. 
 
 Second. — The danger that we shall suppose that a scheme of 
 instruction about religion, or in religious subjects will accomplish 
 the work of religious education. There seems to be a tendency 
 to assume that when provision has been made to give all children 
 several hours of instruction every week in religious subjects the 
 churches will have discharged their entire responsibility toward 
 childhood. Instruction is an essential part of education; but 
 education means the all-around, systematic development of the 
 whole of lives. If the week-day schools are regarded solely as 
 instruments of instruction, then their work must be seen as only 
 a part of a larger program, one in which there is large room for 
 free activity, for the social experiences of children, for the de- 
 velopment and control of emotions, for play and work and 
 worship. 
 
 But, instead of thinking of the week-day school as confined to 
 teaching — using the word teaching in the limited sense of im- 
 parted instruction — it will be better to develop its full efficiencies 
 
120 THE WEEK-DAY CHURCH-SCHOOL 
 
 as an educational agency. Just as, increasingly, the public school 
 is becoming an educational agency, carrying on its work through 
 means of organizing the experiences of children — through free 
 activity, directed play, social cooperations, song, dramatics, 
 esthetic activities, etc. — so this school of religion will be organ* 
 ized under the direction of those who understand how to direct 
 and organize all the powers and interests of the lives of children 
 so that they may develop as religious persona and toward a re- 
 ligious society. 
 
 In an essentially new enterprise there is the fine opportunity 
 to begin at the highest current point of educational knowledge; 
 there is the opportunity to break with traditions. Here we have a 
 freedom that public schools do not enjoy. We must think this 
 new school out in educational terms, that is, in the terms of all 
 that educational science has to teach and in terms of the full 
 circle of children's religious needs, and of the whole purpose of a 
 religious society. 
 
 The question to be faced is not. What are we going to teach? 
 It is, rather. What is the ultimate purpose of religious training 
 and what may the week-day school do toward attaining that pur- 
 pose? Thus the school is regarded as one means, not the sole 
 means, used in the total program of the church with the young. 
 
 Third. — The danger of dependence on the puhlic-school system. 
 To many it seems that the public schools can and ought to furnish 
 the facilities for religious instruction; it is often proposed that 
 schoolrooms shall be iised, or that the teachers shall be taken 
 from their regular daily work and assigned to the tasks of the 
 school of religion, or that the authority of the school shall be 
 invoked to compel or persuade children to attend the religious 
 school. Few courses involve greater danger. If in any way the 
 system of religious instruction is made dependent upon the state 
 it will fail for two reasons: it will meet the unceasing and vig- 
 orous opposition of all those who object to the hand or the aid 
 of the state in religious matters, and it will soon lose the support, 
 the interest and aid, of the voluntary agencies upon which this 
 work must depend. Zeal for the accomplishment of religious 
 instruction must not lead to the adoption of means which we seek 
 to justify under the mistaken plea that the ends are so high and 
 worthy. 
 
 Week-day religious instruction must be maintained as a sep- 
 arate system from general public education for the following quite 
 adequate reasons: First, because of the American principle of 
 the separation of church and state; this involves more thap« a 
 
DANGERS 121 
 
 policy of the state; it involves the freedom, the independence of 
 religious bodies. Second, because the very processes of religious 
 training demand and need the voluntary, constant and immediate 
 care and support of the free religious agencies. The churches 
 need the consciousness of their serious and definite responsibility 
 for the religious nurture of children ; children need the conscious- 
 ness of the churches as nurtural agencies, as offering to them this 
 constant service of love. Third, the methods of religious training 
 in these schools must be under the direction of bodies which are 
 very close to them; so close that these processes can be readily 
 tjhanged, that adaptations can be made, that these processes can 
 be kept flexible, so that the work of the schools can be held 
 responsive to developing spiritual ideals. The week-day school 
 of religion must be saved from the process of fixation that occurs 
 in so large an agency as that of public education. Fourth^ the 
 aims of religious education are not the same as the aims of general 
 education; this involves differences in method which necessarily 
 separate the processes of religious education from the, at present, 
 intellectualistic processes of public schools. 
 
 The importance of clear separation between the public school 
 and the school of religion becomes clear if we keep in mind the 
 fact that the latter is, first of all, an institution with a religious 
 purpose, in the achievement of which the educational method is 
 used. The primary and deciding emphasis is religious. As an 
 institution it must cultivate an atmosphere of religion; it must 
 offer a social experience in religion; the total impress of all that 
 it does with and for children must be religious. This dominat- 
 ing purpose is lost and the religious process is weakened in the 
 degree that these schools are divorced from the churches and 
 identified with public agencies. 
 
 It seems necessary to urge these considerations with the utmost 
 emphasis because of the temptation which will appear in many 
 places to take the easy way of turning this work over as largely 
 as possible to the public schools. There are instances in which 
 this is now being done. One understands the situation; here are 
 these unused classrooms, these sympathetic principals and teach- 
 ers, and all the machinery of public education ; what more natural 
 than to use these efficiencies when it can be done without public 
 strife? But, as a matter of fact, the real efficiencies do not lie in 
 this direction. The plan seems to solve many immediate and 
 intricate problems of organization and equipment. But, when 
 adopted, it simply side-tracks the plan of a week-day school of 
 religion and substitutes for it only an extension of the influence 
 
122 THE WEEK-DAY CHURCH-SCHOOL 
 
 and curriculum of the public school. It sets the plans of religious 
 instructions within the necessary limitations of general education. 
 It serves to identify yet more fully and completely the child's 
 experience with public agencies and to separate that experience 
 from the life of a religious agency. 
 
 The last mentioned consideration may not be the most impor- 
 tant one, but it is worthy of our study ; if we carry to its logical 
 conclusions the plan to integrate religious instruction in the public 
 schools, what contacts will there remain for growing children with 
 the life of the churches? We have already taken from the family 
 many of its means of training children and turned them over to 
 the state; much that the churches once did for the young is 
 already taken over by public agencies; shall we now, for sake of 
 a little saving of money or of energy, or for some apparent 
 immediate advantage, turn over to these public agencies the last 
 of our relationships with children? 
 
 Maintain, at all costs, religious freedom. Keep from these 
 schools all possibility that they shall be subject to political control 
 or liable to any form of exploitation. State controlled religious 
 instruction is a short way to state ecclesiasticism. 
 
 And yet, without modifying our independence, it is important 
 to keep the two schools close together in the consciousness of 
 children in order that there may be real unity in their educational 
 experience. Schedules can be closely coordinated; school customs 
 can be followed and school standards observed, so that children 
 shall think of religion as on the same level of importance, at 
 least, as the other elements of education. 
 
 Fourth. — The danger of wreck on sectarian divisions. When- 
 ever the work of religious instruction is seriously undertaken two 
 facts appear: that, at least, for large groups of Christian 
 churches, there are no essential differences in the school experience 
 of children; and, next, the week-day schools are too large an 
 enterprise for churches to undertake separately. Certain other 
 considerations will appear to thoughtful persons, such as that it is 
 always unfortunate to make children conscious of any kinds of 
 divisive groups, that a unified, common plan for all children is 
 most likely to win hearty community support and cooperation, 
 and that a common experience of religious training for all chil- 
 dren would be the very finest and most effective kind of prepara- 
 tion for their future religious cooperation and unity. 
 
 Surely we must hope for a united religious life, for a Christian 
 church that stands and works together ; in that case we must regard 
 as most unhappy any plans that would accentuate in children 
 
DANGERS 123 
 
 divisions along religious lines. A common religious experience 
 for all children will develop sympathy, cooperation and faith in a 
 continuous common religious life for all. 
 
 Cooperation is the keyword. But cooperation is more than a 
 word ; it is a way of working ; essentially it is the practice of the 
 life of a Christian society. The week-day school is an opportunity 
 for many churches together to demonstrate that they can practice 
 Christianity. Cooperation is possible when major purposes con- 
 trol. The minor purposes are not abandoned ; they are prevented 
 from frustrating the major ones. The major purpose is that all 
 our children shall have full opportunity to learn the religious way 
 of life; the minor purpose that is likely to hinder is that children 
 shall be loyal to our own particular group or organization. The 
 week-day school will be a touchstone for many a church, a test 
 of whether the Kingdom of God or the local institution is the 
 all-important consideration. 
 
 If our particular views are of sufficient importance to separate 
 us from others they are sufficiently important to make us provide 
 for teaching them ; they lay on us obligations to provide teachers 
 and means of teaching in addition to the general schools of re- 
 ligion. This teaching will be the duty of pastors and other 
 persons, selected in each church for that particular task. It will 
 not be the duty of the school provided for all, nor need it in any 
 way interfere with the work of that school. 
 
 Keep the major purposes steadily in view. The price of co- 
 operation always comes high, but the prize is higher yet. 
 
 Can the price of cooperation come too high? Yes, when it 
 defeats the major purpose. With all our emphasis on united 
 schools we have to reckon with situations in which fair and broad- 
 minded persons must, in all good conscience, cease to cooperate. 
 That would be the case when particularist and divisive teachings 
 prevail in these schools, when they become the instruments of 
 sectarians or of those who are more zealous for their views than 
 for religion. The most difficult problem for the school of religion 
 is to develop a curriculum upon which all good people will agree. 
 That cannot be done by the discovery of any irreducible minimum 
 of doctrine. Unity does not lie in any common creed. 
 
 If the week-day school seeks to found its curriculum upon any 
 common creed it will have to reduce that creed to a meaningless 
 minimum. But the curriculum is not, or should not, be one of 
 creed, but rather one of purpose. Its starting point is not a 
 series of doctrinal formulae. It is concerned with lives and is 
 directed toward the life of a religious society. It seeks, not that 
 
124 THE WEEK-DAY CHURCH-SCHOOL 
 
 children shall be able to repeat definitions of God, but that they 
 shall discover for themselves ideals and definitions of life and be 
 so guided that they shall love God and live as his children. 
 Churches may teach their differing interpretations; but it is for 
 this common school to develop a common and commanding pur- 
 pose, that of doing the will of God in a loving society. 
 
 To some it may seem to be impossible to avoid the sectarian 
 difficulty, and that, at the best, we shall have several schools, each 
 conducted by a group of churches, as e.g., the orthodox, the 
 ritualistic, and the liberal groups. That may be the ease. It will 
 be the case if we are controlled by lesser aims or if control falls 
 into the hands of narrow-minded persons. Those who stand for 
 freedom of faith are not likely to submit their children to bond- 
 age ; and those who believe in the liberty of light and truth cannot 
 yield their children to superstition. 
 
 But we must hope for better things and seek to realize them. 
 Perhaps the first step is to rid our minds wholly of the thought 
 that it is the purpose of these schools to make Baptists, or 
 Methodists, or Presbyterians, or Unitarians. Let each church, 
 separately, take care of that. Are we concerned dominantly with 
 this: that the children to-day, the society of to-morrow, shall 
 make a religious citizenship? Then let the school be directed to 
 this single end that children shall form the purposes of a religious 
 society. They are not to be concerned, so far as this school 
 teaches them, with the relations of Moses to the Pentateuch, but 
 with the ways by which they and all men may do the will of 
 God. The ways of that life they can learn ; are we ready to teach 
 them"? Is our prayer for the kingdom of God more to us than 
 our separating opinions'? 
 
 But it will be better that each group or even each church shall 
 conduct its own school than that the community school be the 
 arena of doctrinal strife and the football of fighting ecclesiastical 
 teams. Separate church schools are not only vastly better than 
 no schools at all, they are better than schools which train children 
 in strife. Better separate schools in mutual self-respect than 
 syndicated schools in bitterness and controversy. Whatever we 
 do for children we dare not make our religion mean just so many 
 barriers and stumbling blocks in the way of their brotherly rela- 
 tions with other men. 
 
CHAPTER XV 
 THE CURRICULUM 
 
 The temptation is almost irresistible to turn to discuss the 
 principles of making a curriculum for this school, to point out 
 the peculiar opportunities offered for abandoning the traditions 
 of Sunday-school curricula and the opportunity, in this new 
 venture, to organize a course of experience in the religious life, 
 instead of a course of instruction about religion. But this is a 
 book of practical methods, particularly recounting what has been 
 done, and theory must be left to others. 
 
 Yet this must be said, for the sake of all contemplating week- 
 day instruction: all curricula must be tested by several simple 
 principles. These are : First, the purpose of the school will de- 
 termine the curriculiun ; Second, the curriculum must be conceived 
 in terms of the active experience of children ; it must be a way of 
 guiding their experience; Third, it must develop, move forward 
 with their development; Fourth, its content and method must be 
 determined by the known processes under which children do come 
 to know, and love and effectively will the life of a religious 
 society. 
 
 CURRICULUM GUmANCE 
 
 These considerations lead naturally to the statement of certain 
 fruits of practical experience. First, every school or school sys- 
 tem needs a committee on curriculum. This should be composed 
 of persons of trained educational expertness. Second, the cur- 
 riculum should be under constant observation and testing; every 
 school or school system needs the services of an expert supervisor 
 who can understand what is happening with children as they are 
 led through the course of study. Third, pupils should contribute 
 their guidance, not simply by expressing their preference for 
 subjects of study, but by exercising their growing powers of 
 democratic group control, in determining the purpose, the 
 projects of group activity. Fourth, every Board should become 
 thoroughly familiar with all the material of curricula now in use 
 in schools, especially with advance experiments in this field. 
 
 125 
 
126 THE WEEK-DAY CHURCH-SCHOOL 
 
 SOME PROBLEMS 
 
 Before examining the curricula in use certain difficulties, com- 
 mon to all communities, must be faced. Fii-st, relations to the 
 curriculum of the Sunday school. The temptation is to simply 
 duplicate the work of the Sunday class in these week-day classes. 
 That is a serious mistake; it is a waste of time if the work on 
 Sunday has any value at all; it complicates the schedules of 
 community schools; the week-day schools have a different group- 
 ing of children, including many others than those in the Sunday 
 schools; and the lessons of the latter have not been planned for 
 the type of teaching and the grade of teachers in week-day 
 work. The week-day course should be independent, having only 
 such relations as, for example, separate courses have in the public 
 schools. 
 
 But one form of relationship is possible; the Sunday school 
 may furnish a most desirable opportunity for the training of 
 larger groups in worship, and for any special instruction which 
 the day school cannot or does not give. 
 
 Second, relations to the public-school curriculum. (1) The 
 public school has no control over the content of instruction; (2) 
 but it has the right to insist that in method, in standards of 
 teaching the week-day work shall measure up to its own; (3) 
 frequent conferences of teachers and administrators will always 
 be helpful. 
 
 We turn now to consider the courses that are in use, or have 
 been especially prepared for the use of week-day schools. 
 
 I. THE ABINGDON WEEK-DAY SERIES 
 
 The "Results of Five Years of 'Experimental WorTc in the Schools a/t 
 Gari/, Indiana; Van Wert, Ohio, and at Other Places 
 
 The series is planned on the basis of a church-school year running 
 approximately parallel with the public-school year. The lessons for 
 each year provide material for from thirty-two to thirty-six weekg. 
 Correlations are maintained with the public-school curriculum and 
 with that of the church. The subject-matter has a variety of biblical 
 content, and also freely draws from literature, biography, nature 
 and life. 
 
 Beginning with the kindergarten and continuing to the age of nine, 
 one book is provided for each year; from the age of nine, each text 
 deals with one central theme, and two texts, each covering one semester 
 of lessons, are provided for each year. 
 
THE CURRICULUM 127 
 
 PBE-SCHOOL AGE 
 
 Birth to School Age — 
 
 The Mother-Teacher op Religion (Material for the earliest les- 
 sons in religion in the home. Stories, songs and hymns, prayers, 
 pictures, lessons, games. Brief discussions of methods in first 
 religious impressions). Anna Freelove Beits. 
 
 Age 4-5, Kindergarten — 
 
 The Beginners Book in Religion (A Teacher's Manual of Kinder- 
 garten Lessons for the church school). Edna Bean BaJcer. 
 
 Songs for the Little Child (Simple songs for children in kinder- 
 garten Lessons for the church school). Edm,a Dean Baker. 
 
 THE elementary SCHOOL 
 
 Beginning School Age to 11, Grades I-VI — 
 
 A First Book in Hymns and Worship (Songs and hymns and 
 brief rituals of worship adapted to children below twelve). 
 
 Edith Lovell Thomas. 
 
 Age 6, Grade I — 
 A First Primary Book in Religion (Planned to lead a child to a 
 religious interpretation of his world. God in nature, in the home 
 church, and everyday life). Elisaierth Colson. 
 
 Age 7, Grade II — 
 
 A Second Primary Book in Religion (Planned to broaden and 
 enrich the child's concept of God and of Jesus. Cultivation of 
 the earlier virtues). Elizabeth Colson. 
 
 Age 9, Grade IV — 
 
 Tales of Golden Deeds (Stories from the Bible and other sources 
 used to teach lessons of religion through the child's love for the 
 heroic). Dorothy Donnell Calhomi. 
 
 Age 10, Grade V — 
 
 A Travel Book for Juniors (Journeys in Palestine and other 
 lands of special religious interest, including centers of modem 
 missionary activity). Helen Patten Hanson. 
 
 Age 11, Grade VI— 
 
 The Rules of the Game (Discussion of everyday life and duty 
 
 under religious ideals of personal responsibility for conduct and 
 
 character). Floyd TV. Lambertson. 
 FoLLovp^ERs OF THE MARKED TRAIL (Material, chlefly biblical, on 
 
 great leaders). Nannie Lee Frayser. 
 
128 THE WEEK-DAY CHURCH-SCHOOL 
 
 JUNIOE HIGH SCHOOL 
 
 Age 12, Grade VII— 
 
 Training the Junior Citizen (Handbook for Leaders and Teachers 
 of Boys; Program and Materials for training American ideals). 
 
 Nathaniel F. Forsyth. 
 
 The Geography of Bible Lands (Biblical geography from the 
 modem historic, social and economic point of view; to give the 
 pupil a sympathetic and intelligent background of the peoples and 
 places in biblical narrative). Eena Crosby. 
 Age 13, Grade VIII— 
 
 Living at Our Best (Applies the religious motive to daily living in 
 matters of health, work and recreation, achievement, thrift, 
 service, good-will, and happiness). Mable Hill. 
 Age 14, Grade IX — 
 
 Hebrew Life and Times (Historical lessons on the social, economic, 
 X)olitical, and religious life of the Hebrews, to emphasize their 
 ethical and spiritual ideals and to reveal the Hebrew foundations 
 of Christianity). Harold B. Hunti/iig. 
 Age 14, Grade IX — Cont. — 
 
 Life and Times of Jesus (A narrative study of the life of Jesus, 
 stressing both his teachings and the significance of his human 
 relationships in furnishing modem standards and ideals). 
 
 Frederick C. Grant. 
 
 When Wie Join the Church (Lessons preparing for church mem- 
 bership, what the church is, its great past, its present achieve- 
 ments and program. How the church serves its members and 
 what it expects in return, arranged for adaption by different 
 churches). Archie L. By an. 
 
 II. WESTMINSTER AND KEYSTONE LESSONS 
 
 The Presbyterian Board publishes, quarterly, outlines of lesson 
 material supplementary to the "departmental graded lessons" for 
 the Primary, Junior and Intermediate Departments. They are 
 designed for teachers, and each la^sson contains suggestions on 
 memoiy material and on hand-work. These lesson quarterlies 
 may be regarded as a useful temporary expedient to be used by 
 schools which keep the week-day work closely correlated to the 
 Sunday lessons and which have not prepared or cannot yet use 
 special lesson courses. 
 
 The Baptists are following the plan of the Presbyterians, just 
 described, in adopting departmental lessons based on a Sunday- 
 school course. 
 
 These plans must prove unsatisfactory for they simply patch 
 together old lesson material prepared for a different type of 
 school and are not conceived in educational terms. 
 
THE CURRICULUM 129 
 
 in. CHURCH OP ATONEMENT, NEW YORK dTT 
 (Evangelical Lutheran) 
 
 The mm: Keeping the Child constantly in mind, there is one 
 aim expressed in a threefold way, which the Church of the Atone- 
 ment keeps to the fore in her week-day classes : 
 
 1. To foster a growing Love for Christ, and His Teachings. 
 
 2. To develop Loyalty and Love for the Church, her History 
 and Her Teachings. * 
 
 3. To assist the Children in Living the Christian Life each day. 
 
 Kindergarten — Saturday 9:30 a. m. — 8% years and under. 
 
 Bible Stories. 
 
 Drill on three parts of Catechism^ without meaning. 
 
 Morning and Evening Prayers, 
 
 Kindergarten Games and Songs with Christian idea predominating. 
 
 Hymns. 
 
 Bihle Beading — ^Monday, 4 p. m. — 8*/^ to 9% years. Division B. 
 
 9% to 10% years. Divis^ion A. 
 Children 's Bible Beading — Old Testament. 
 Children's Bible Beading — New Testament. 
 Drill on three parts of Catechism, without meaning. 
 Prayers. 
 
 Hymns — ^Commit five in each Division. 
 The Church Service begun. 
 Memory verses. 
 
 Intermediates — ^Wednesday, 4 p. m. — ^10% to 11% years. Division B. 
 
 11% to 12% years. Division A. 
 Bible Biography in **Hero'' stories — Old Testament. 
 Bible Biography in ' * Hero ' * stories — New Testament. 
 Drill on three parts of Catechism, with meaning. 
 Hymns — Commit five in each Division, 
 Prayers — Morning, for Peace, Church, and Table. 
 The Church Service completed. 
 Biblical and Church Festivals begun. 
 Books of Bible memorized. 
 Church attendance and oral report of Sermon. 
 Memory verses. 
 
 Preparatory — Thursday, 4 p. m. — 12% to 13% years. 
 
 Books of Bible studied in connection with story, geography, etc. 
 
 Maps, Jerusalem — Temple. 
 
 Text hunting. 
 
 Memory verses. 
 
 Review of entire Catechism and drill on fourth and fifth parts* 
 
130 THE WEEK-DAY CHURCH-SCHOOL 
 
 Church Year. 
 
 Eeview of 25 Hymns learned in lower grades. 
 
 Church attendance and written report of Sermon. 
 
 Cf^firnmtion — Tuesday, 4 and 7:45 p. m. — 13% years and above. 
 Friday, 4 and 7:45 p. m. 
 Explanation of Catechism with Scriptural Proof and Support. 
 Biblical and Church Festivals. 
 Church Year Completed. 
 Church furniture, architecture and symbols. 
 Memory verses. 
 Church attendance and written report of Sermon. 
 
 Biblical and Modem Missions are emphasized in each grade j also 
 outstanding facts in Church History and important events in the lives 
 of Christian Leaders are stressed to those in advanced grades. 
 
 Written tests are conducted at given times in those grades where 
 it is practical and to an advantage. 
 
 Post-Confirmation. 
 
 Class organized with special reference to further developing Chris- 
 tian Life and Service. 
 
 Teacher-training Course in connection with Sunday school — ^a 
 two-year course. 
 
 Bible Study in groups — Course to be determined. 
 
 Practical Inner Mission work. 
 
 Leadership Training Class — To develop special leaders in church 
 work. Meeting every Wednesday, 9 p. m. 
 
 IV. FIRST LUTHERAN CHURCH, DAYTON, OHIO 
 SUMMER SCHOOL 
 
 The curriculum of this school should be studied in the light of the 
 full report of the work of the school grade, given in Chapter X. 
 Kinderffo/rten — 
 
 8:30 — ^Prayer. Salute to the flag. Good morning songs. Mem- 
 ory verses. Bible Study. 
 9:00— Rest period. 
 9:10 — Table period. 
 9:45 — Marching period. 
 10:00 — Recess. 
 
 10:10 — Story period. Memory work. Psalm 23. 
 Kindergarten Source of Books: — 
 
 *'A Course for Beginners in Religious Education,'' Mary 
 
 E. Rankin (Scribner's). 
 "The Sunday Kindergarten," Carrie Ferris (The Uni- 
 versity of Chicago Press). 
 
THE CURRICULmi 131 
 
 Grade 1 — 
 
 8:30 — Prajer. Bible study: — Sheep stories. Baby stories. Chil- 
 dren stories. Animal stories. 
 9:30 — Memory work. 
 
 Ten Commandments. Psalm 23. St. Matthew XIX: 14. 
 9:45 — Eeereation period. 
 9:55 — The Assembly: a. Devotional period. 
 
 b. Study of Hymns. 
 10:35 — Mission Study: 
 
 "Children of Mission Lands" — Indians and Eskimos. 
 11:05 — Games. 
 11:30 — Dismissal. 
 
 Grade I, Source Books: — 
 
 *' Graded Bible Stories, " Mutch (Christian Nurture Press). 
 
 *'Five Little Strangers'' (American Book Co.). 
 
 *' Mission Children," books 1 and 2, Griggs (Ameriean 
 
 Baptist Publication Society). 
 **A1I Around the World" (Silver, Burdett & Co.). 
 
 Grade 2 — 
 
 8:30 — Prayer. Bible Study: — Stories of Good People. Stories 
 of the House of God. Stories about prayer. Storifea 
 about giving. 
 9:30 — Memory work. 
 
 Ten Commandments. Psalm I. St. Matthew V:l-B. 
 9:45 — Eecrestion period. 
 9:55 — The Assembly: a. Devotional period. 
 
 b. Study of Hymns. 
 10:35— Mission Study: 
 
 "Children of Mission Lands" — Japanese and Chinese 
 Children. 
 11:05 — Games. 
 11 : 30 — Dismissal. 
 
 Grade 2, Source Books: — 
 
 "Graded Bible Stories," Mutch. 
 
 ' ' Little People of Japan, ' ' Muller (Flanagan Co., Chicago). 
 "Mook, " Seitz (Central Committee on the United Study 
 of Foreign Missions). 
 Grade 3 — 
 
 8:30 — Prayer. Bible Study: — Kinsm-an stories. Brother stories. 
 
 Parent and children stories. Jesus and his friends. 
 9 : 30 — Memory work : 
 
 Ten Commandments. Psalm 24. St. Matthew V:l-12. 
 9 : 45 — Eeereation period. 
 9:55 — The Assembly: a. Devotional period. 
 
 b. Study of Hymns. 
 
132 THE WEEK-DAY CHURCH-SCHOOL 
 
 10 : 35— Mission Study : 
 
 ** Heroes of Modem Missions" (selected). 
 11 ^50 — ^Dismissal. 
 
 Grade 3, Source Books: — 
 
 ' ' Graded Bible Stories, ' ' Mutch. 
 
 ** Heroes of Modern Missions," Chipman (American Bap- 
 tist Publication Society). 
 ''Child Life in Japan," Ayrton (D. C. Heath & Co.). 
 
 Grade 4 — \ 
 
 8:30 — Prayer. Bible Study: — Brother and Friend stories. Par- 
 ables of Jesus. Wilderness tales. Tales of the Judges. 
 9:30 — Memory work. 
 
 Ten Commandments. Psalm 8. St. Matthew V:l-12. 
 9:45 — Eecreation period. 
 9:55 — The Assembly: a. Devotional period. 
 
 b. Study of hymns. 
 10 :55— Mission Study: 
 
 * * Heroes of Modern Missions ' ' — Chalmers, Heyre, Greiif ell 
 and others. 
 11 :^0 — ^Dismissal. 
 
 Chrade 4, Source Books: — 
 
 ''Graded Bible Stories," Mutch. 
 
 "Tales of the Labrador," Grenfell (Houghton, Mifflin 
 
 & Co.). 
 "Adrift on an Icepan," Grenfell (Houghton, Mifflin 
 
 & Co.). 
 "Dr. Luke of the Labrador," Duncan (Revell Co.). 
 "Missionary Heroes of the Lutheran Church," Wolff 
 
 (The Lutheran Publication Society). 
 "Men of Mark in Modern Missions," Grose (American 
 
 Baptist Publication Society). 
 
 Grade 5 — 
 
 8:30 — ^Prayer. Bible Study: — ^Primitive hero tales. Tales of 
 true heroism. Tales of Kings and Prophets. Tales of 
 Queen Esther. 
 9:30 — Memory Work: Ten Commandments. I Corinthians XIII. 
 
 Books of the Bible. 
 9:45 — ^Recreation period. 
 9:55 — The Assembly: a. Devotional period. 
 
 b. Study of hymns. 
 10:35 — Mission Study: 
 
 ' ' Life of John G. Paton. " " Story of Lutheran Missions. ' ' 
 11:^5— "The Story of Our Bible," Hunting (Seribner's). 
 
 Dramatization of Bible Stories. 
 11 :30 — Dismissal. 
 
THE CURRICULUM 133 
 
 Grade 5, Source Books: — 
 
 *' Graded Bible Stories," Mutch. 
 
 ''Life of John G. Paton.'' 
 
 * * Men of Mark in Modern Missions, ' * Grose. 
 
 ''The Telugu Mission,'' Draeh and Kuder (The Lutheran 
 
 Publication Society). 
 "The Story of Our Bible," Hunting (Seribner's). 
 ' ' The Dramatization of Bible -Btories, ' ' Miller. 
 Grade 6— 
 
 8:30 — Prayer. Bible Story: — The Patriarchs — Abraham, Isaac, 
 
 Jacob, Joseph. Moses, the Leader. 
 9:30 — Memory Work: 
 
 Ten Commandments. Psalm 103. I Corinthians XXIII. 
 9 : 45 — Eecreation period. 
 9:55 — The Assembly: a. Devotional period. 
 
 b. Study of hymns. 
 10:35 — Mission Study: "Life of David Livingstone." 
 11:05— "The Story of Our Bible," Hunting. 
 11:30 — Dismissal. 
 
 Grade 6, Source Books: — 
 
 "Graded Bible Stories," Mutch. 
 "Heroes of the Faith," Gates (Seribner's). 
 "Life of David Livingstone," Blaikie. 
 "Life of David Livingstone," Golding. 
 ' ' Boys ' Books of Exploration, ' ' Jenks. 
 "Price of Africa," Taylor. 
 "The Story of Lutheran Mi^ons. " 
 ' ' The Story of Our Bible, ' ' Hunting. 
 "The Dramatization of Bible Stories," Miller. 
 Grade 7 — 
 
 8:30 — Prayer. Bible Study: — Judges and Kings. 
 9:30— Memory Work: 
 
 Ten Commandments. Romans XU. 
 9 : 45 — Recreation period. 
 9:55 — The Assembly: a. Devotional period. 
 
 b. Study of hynms. 
 10:35— Mission Study: 
 
 "Up from Slavery," by Booker T. Washington. 
 11:05— "The Story of Our Bible," Hunting. 
 
 "Dramatization of Bible Stories." 
 11 :30 — Dismissal. 
 
 Grade 7, Source Books: — 
 
 ' ' Graded Bible Stories, ' ' Mutch. 
 
 "The Life of Paul," Stalker. 
 
 "The Story of Our Bible," Hunting. 
 
 "Up from Slavery," Booker T. Washington. 
 
 "Dramatization of Bible Stories," Miller. 
 
134 THE WEEK-DAY CHURCH-SCHOOL 
 
 Grade 8 — 
 
 8:30— Prayer. Bible Study :—'* Life and Work of Christ." 
 9:30 — Memory vvork: 
 
 Ten Coiiimundments. Psalms 19, 23, 24, St. Matthew 
 V:l-12. I Corinthians XIII. Books of the Bible. 
 9:45 — Recreation period. 
 9:55 — The Assembly: a. Devotional period. 
 
 b. Study of hymns, 
 10:35— Mission Study: ''Labrador Doctor ' '—Wilfred T. Grenfell. 
 11:05— Church History. ''Life and Work of St. Paul.'' 
 
 Dramatization of Bible Stories. 
 11:30 — ^Dismissal. 
 
 Grade 8, Source Books: — 
 
 "Stories of Ancient Nations," Westermann. 
 "Life of Christ," Stalker. 
 "Life of Paul," Stalker. 
 ' * Labrador Doctor, ' ' Grenfell. 
 "Dramatization of Bible Stories," Miller. 
 
 High School — 
 
 8 : 45— Prayer. Bible Study :— ' ' The Life of Christ " and " Man- 
 hood of the Master," by Fosdick, will be used as texts. 
 9 :45 — ^Dismissal. 
 
 High School, Source Books: — 
 
 Stalker— "Life of Christ." 
 " "Imago Christi." 
 
 " "The Trial and Death of Jesus." 
 
 Burgess — "The Life of Christ" (University of Chicago 
 Press). 
 
 Littlefield— " The Life of Christ" (International). 
 
 David Smith— "In the Days of His Flesh" (Doran). 
 
 Knight— "On the Way to Bethlehem." 
 
 Gilbert— " Life of Jesus" (Macmillan). 
 
 V. HYDE PARK, CHICAGO 
 
 Planned for ten weeks : one hour a week. 
 
 Group A — Children of Grades One and Two (Ages: about six and 
 seven). 
 
 (1) Exprcssional Work: The reproduction of the stor- 
 ies by drawing, dramatization, sand-table work, etc. 
 
 (2) Bible stories taken from the Old Testament: two or 
 three story miits. 
 
 (3) Memory Work: Hymns — "For the Beauty of the 
 Earth" and "Can a Little Child Like Me?" 
 
THE CURRICULUM 135 
 
 Group JP— -Children of Grades Three and Four (Ages: about eight 
 and nine). 
 
 (1) Class Work: 
 
 (a) The Lord's Prayer and one other prayer. 
 
 (b) Hymns: **The King of Love My Shepherd 
 Is, " " O Beautiful for Spacious Skies. ' ' 
 
 (c) Bible Passages: Proverb 6:20-22; Luke 10: 
 30-37; Psalms 23, 24; Matt. 5:1-12 (Kin^ 
 James Version). 
 
 (2) Story Work: A study of five leading Old Testa- 
 ment characters: Joseph, Moses, Euth, David and 
 Daniel. (Two periods on each one: 1st and 6th 
 periods on the first character, etc.) 
 
 Gr<mp C — Children of Grades Five and Six (Ages: about ten and 
 eleven). 
 
 (1) Class Work: Same as for Group 
 
 (2) Ten Stories of Jesus, e.g.: 
 
 1. The Child Jesus. 
 
 2. The Beginning of His Work (Baptism, Tempta- 
 tion, or r^rst Disciples, etc.). 
 
 3. The Rich Young Ruler. 
 
 4. The Sermon on the Mount. 
 
 5. One of the Parables. 
 
 6. Jesus and the Twelve. v 
 
 7. Jesus Encountering Opposition. 
 
 8. The Last Week of His Life. 
 
 9. His Trial. 
 
 10. The Easter Message. 
 
 Group D — Children of Grades Seven and Eight (Ages: about twelve 
 and thirteen). 
 
 (1) Ten Lessons on " Jesus ^s Way of Behavior." 
 
 (2) Memory Work: 
 
 (a) Same hymns as above. 
 
 (b) Bible passage: 1 Cor. 13 (Amer. Rev. Ver- 
 sion). 
 
 VI. DAILY VACATiaN" BIBLE SCHOOLS 
 
 This material has been selected by the Curriculum Committee 
 of the National Conference of Presbyterian Daily Vacation Bible 
 Schools for all standard schools, 
 
 I. Bible Lessons. 
 
 1. Kindergarten. 
 
 Kindergarten Manual — First Series, "Listening to Our 
 Heavenly Father," by Florence H. Towne. 
 Kindergarten Manual — Second Series, ''Talking to Out 
 Heavenly Father,'* by Florence H. Towne. 
 
136 THE WEEK-DAY CHURCH-SCHOOL 
 
 2. Primary (ages 6, 7, 8). 
 
 *' Homes and Highways of Childhood." 
 ** Twenty-nine Bible Stories/' Limouze. 
 
 3. Junior (ages 9 and above). 
 
 * * The Life of Jesus and How We Should Live, ' ' Jackson. 
 
 **God and Child Life/' Arthur H. Limouze. 
 
 ''Discoverers of a New America." 
 (A school beginning work this year should use the Bible material 
 ■first named in each department. A two years' course is provided in 
 the Kindergarten and a three years' course in each of the other 
 departments.) 
 
 II. Habit TalJcs. 
 
 1. Kindergarten. Suggestions in the *'ManuaL" 
 
 2. Primary and Junior. 
 
 ''Ethics for Children/' Cabot. 
 
 III. Mission Study. 
 
 1. Kindergarten. Suggestions in the "Manual/' 
 
 2. Primary and Junior. 
 
 ' ' Children 's ^Missionary Story Sermons, ' ' Kerr, 
 
 IF. Craft Work. 
 
 1. Kindergarten. Suggestions in the "Manual/' 
 
 2. Primary and Junior. 
 
 "A Manual of Craft Work." 
 F, Memory Work. Prima/ry and Junior. 
 
 Leaflet "Memory Work for the Daily Vacation Bible 
 School/' 
 
 SELECTING TEXT-BOOKS 
 
 There will be many schools which, for many reasons, must 
 adhere at the beginning to the traditional method of arranging a 
 curriculum, that is, by the selection of text-books. This will be 
 the case where (1) teachers, or supervisors, have been trained 
 to think of the curriculum from the knowledge-content point of 
 view; (2) where the schools have been organized solely to meet 
 the demand for more biblical information; (3) where time and 
 opportunity is lacking to plan or organize an articulated scheme 
 of class training. Further, definite courses will still continue to 
 find their centers in schemes of instruction; at least, it will be 
 some time before the newer ideals of the curriculum make any 
 large number of teachers and classes more largely independent 
 of text-books, and, even then, they will have to contend with the 
 text-book expectations of the public. 
 
 In beginning the work of a school the committee on curriculum 
 will, in many cases, begin its work by asking, What text-books 
 are now available? For their guidance the following analyses of 
 
THE CURRICULUM 137 
 
 complete courses now in use in church schools is offered. With 
 the exception of the one mentioned first, all these are designed 
 for Sunday schools: in some instances the same course will be 
 followed in both week-day and Sunday schools, in the manner 
 already described. But it will not be difficult, and it will usually 
 be found advantageous, given one course in the Sunday school, 
 to select another, or parts of others which will articulate with 
 the work in the Sunday school. 
 
 First, to mention a book which will be found useful in all the 
 lower grades, and can be made the basis of a course or courses 
 covering a year, or running parallel to other courses: "Graded 
 Bible Stories," by W. T. Mutch (Christian Nurture Co., Ripon, 
 Wisconsin). 
 
 The Abingdon Series * 
 
 This is described in detail at an earlier part of this discussion, 
 of curriculum. At the time of writing it is the only attempt to 
 provide a special, complete series for week-day schools. If it 
 continues to be subject to full experimentation, observation and 
 wise adaptation to modern educational principles it is likely to 
 be the readiest and simplest solution of the problem of the com- 
 mittee on curriculum. In no case can any committee afford to 
 plan its work without examining this material. 
 
 The Completely Graded Series.^ 
 
 Grade 1 — "God the Loving Father and His Children." 
 Grade 2 — ^' God's Loyal Children Learning to Live Happily To- 
 gether. ' ' 
 Grade 3 — ^'Jesus' Way of Love and Sgrviee. " 
 
 The stories are grouped together according to their moral and 
 religious teachings and follow in a measure the order of the Chris- 
 tian year. For example, the stories during the months of 
 Thanksgiving, Christmas and Easter festivals are appropriate to 
 the season. The aim of all the stories is to teach the child how 
 to be a Christian in his own little world. 
 
 Grade 4 — ^' Early Heroes and Heroines" (of the Bible). 
 Grade 5 — ''Kings and Prophets" (of the Bible). 
 Grade 6—' ' The Life and Words of Jesus. ' ' 
 Grade 7 — ''Christian Apostles and Missionaries." 
 
 The aim is to give the pupil a consecutive view of the history 
 
 of his religion, and so to engage his activity as to secure first-hand 
 
 study and use of the Bible. 
 
 • Send for outlines to The Abingdon Press, 150 Fifth Avenue, New York, 
 t Published by Charles Scribner's Sons, 597 Fifth Avenue, New York. 
 
138 THE WEEK-DAY CHURCH-SCHOOL 
 
 Grade 7 — (alternative) ** Heroes of the Faith." 
 
 The heroic and biographic interests centered about the 
 
 great leaders. 
 Grade 8 — ** Christian Life and Conduct.'* 
 
 Planned to assist pupils to make the transition from the simpler 
 conduct of childhood to that of young men and women as 
 Christians. 
 
 The Constructive Series * 
 
 Grades 1-3 — ' ' Child Religion in Song and Story. ' ' 
 
 Three texts, with services, songs, prayers, respoiLses, 
 
 stories and handwork. 
 Grade 4 — * ' An Introduction to the Bible. ' ' 
 
 Reading stories from Bible, planned to secure first-band 
 
 knowledge. 
 Grade 5— "The Life of Jesus,'' 
 
 Story of Jesus, from the hero point of view. 
 Grade 6—'* Heroes of Israel" or *'01d Testament Story." 
 
 Selected stories and characters from Old Testament 
 
 (alternate books). 
 Grade 7—* 'Paul of Tarsus." 
 
 Story of his life, with object to inspire loyalty to a cauee. 
 Grade 8— ''The Gospel According to Mark" or "The I^st Book of 
 
 Samuel. ' ' 
 
 Both examples of careful, close studies of a sdngle book. 
 
 The International Graded f 
 
 Grade 1 — "Bible Stories for Sunday School and Home." 
 
 To develop love, trust and obedience to God's power 
 
 and care. 
 Grade 2 — ' * Bible Stories for Sunday School and Home. ' ' 
 
 Follows first year with lessons to lead to child's expres- 
 sion of love, etc. 
 Grade 3 — "Bible Stories for Sunday School and Home." 
 
 Develops above plan for older children. 
 Grade 4 — "Stories from Olden Time." 
 
 Developing biblical interest by stories. 
 Grade 5— "Hero Stories." 
 
 Heroic persons, leading to Jesus and the apostles. 
 Grade 6— "Kingdom Stories." 
 
 Designed to indicate moral choices in conduct and society. 
 Grade 7 — "Go^el Stories." 
 
 To present Jesus as example and savior and show way 
 
 of Christian life. 
 Grade 8 — "Leaders of Israel." 
 
 Ideals of heroic living. 
 * Published by The University of Chicago Press, 
 t Lesson material published by the different denominational secieties. 
 
THE CUREICULUM 139 
 
 The Beacon Course* 
 Grade 1 — ''God's Loving Care, or at Home in the World." 
 
 Original story material, from modern life and from the 
 
 Bible. 
 Grade 2 — ''Living Together." 
 
 Includes hand-work. Aim: the simple habita of a right 
 
 social life. 
 Grade 3— -"Children of the Father." 
 
 Stories of men and women, in the light of their relations 
 
 with God and their fellows. 
 Grade 4— "God's Wonder World." 
 
 Nature, our world and its spiritual beauty and meaning. 
 Grade 5— "The Clean, Strong Life." 
 Grade 6 — "Heroic Lives." 
 
 Biblical and from other sourcea. 
 Grade 7 — "An Heroic Nation." 
 
 The Old Testament story. 
 Grade 8 — "The Story of Jesus." 
 
 THE CHRISTIAN NURTURE SERIES t 
 
 Grade 1— "Our Father's Gifts." 
 
 Nature stories and the child 's Biblical stories. 
 Grade 2— "Trust in God." 
 
 The child's relationship to the life of trust. 
 Grade 3— "Obedience to God." 
 
 Connected to the Christian Year, on duties. 
 Grade 4— "God with Man." 
 
 Teaching the fundamental truths of the church. 
 Grade 5— "God's Great Family." 
 
 The child life of all the world; missionary. 
 Grade 6 — "The Christian Seasons." 
 
 Following the course of the Christian Year. 
 Grade 7 — "Church Worship and Membership." 
 Grade 8— "The Life of Our Lord." 
 
 Schools that are ready to forsake the curriculum based on 
 biblical material and frankly to follow courses based on imme- 
 diate life interests would do well to examine the series of text- 
 books known as The King's Highway Series, published by Mac- 
 millan, and edited by Professors Sneath, Hodges and Tweedy. 
 There are eight texts, one for each grade, with a rich variety of 
 material in history, story and poetry on the natural interests and 
 experiences of child life, all with a strong and definite religious 
 purpose. 
 
 * Published by The Beacon Press, 16 Beacon Street, Boston, Mass. 
 
 t The Episcopal series, published by Morehouse Publishing Co., Mil- 
 waukee, Wisconsin (used as the text-books in the various demonstration 
 week-day schools of The Protestant Episcopal Church). 
 
CHAPTER XVI 
 VACATION SCHOOLS 
 
 I. THE RELIGIOUS DAT SCHOOLS 
 
 jSistoric Review. — These schools were designed and have been 
 promoted and conducted to afford a daily, articulated plan for 
 religious training for children during specific periods, particularly 
 in the summer vacation. They owe their inception and develop- 
 ment to the courageous, patient and sacrificial labors of the Rev. 
 Howard R. Vaughn,* who relates the story of the early develop- 
 ment of the organization as follows : 
 
 The organization for our week-day religious instruction was formed 
 in 1898, though, owing to difficulties in securing teachers who were 
 able and willing to try the work the first school was not held until 
 the summer of 1900. 
 
 The object of the movement in its very inception was to provide 
 a week-day school of religion with a teaching force equal to the very 
 best in any system of education; with equipment of rooms and other 
 school appliances, a school which should teach the Bible, home and 
 foreign missions, church history, and church music. 
 
 For the first few years each school was continued six hours a day 
 for a period of two weeks. The first regular sessions of a school was 
 held in a Congregational Church on Truax Prairie, about five miles 
 from Eau Claire, Wisconsin. 
 
 The first session had all the real •elements of a real school with 
 regular attendance, promptness, strict discipline and the close appli- 
 cation of the pupils. The succeeding sessions were held in Elk Mound 
 and a few other communities each year, steadily growing in numbers 
 and efficiency. 
 
 To meet the growing needs the work has since been reorganized 
 three times. In 1903 ''The Bible Teachers Institute of Northwest 
 Wisconsin ' ' was organized in connection with the religious day school, 
 with Prof. W. J. Mutch, then of New Haven, Conn., as principal 
 
 [Note. — The plan of daily summer schools for children, originated and 
 promoted by the Rev. Howard R. Vaughn.] 
 
 * The Rev. Howard R. Vaughn, Urbana, Illinois. 
 
 140 
 
VACATION SCHOOLS 141 
 
 lecturer and teacher in the institute. Although Prof. Muteh was 
 connected officially only with the adult department his counsel was 
 freely sought by the teachers of the religious day school, and for the 
 next eleven years he was a valued counselor. 
 
 In 1904 Prof. Thomas H. Gentle, supervisor of practice in Platte- 
 ville (Wis.) State Normal School, became practice teacher in the 
 Bible Teachers' Institute and principal of the religious day school 
 Prof. Gentle remained four years in the work, and his coming was 
 probably the greatest single event in the whole history of the move- 
 ment. He inspired the teachers and management, gave them a much 
 larger vision, and induced them to introduce the oral study method 
 of teaching all pupils in the grades. 
 
 Although the fullest freedom has always been given to our fully 
 trained and experienced teachers, yet the principles and methods 
 introduced by Prof. Gentle have remained the groundwork of our 
 system of instruction; we are indebted also to Prof. Gentle for 
 another distinctive factor in our movement — the plan of practice 
 teaching which he inaugurated. In this practice teaching all the dif- 
 ferent grades and various types of children were organized into 
 classes and to their teachers were assigned different Bible lessons; 
 one of these classes was daily taught before the rest of the teachers 
 and this teaching exercise was followed by the most searching criti- 
 cism. Every teaching point was gone over, its weakness and strength 
 shown up, whether that particular type of lesson was best adapted to 
 a class of the grade taught and whether the lesson was too long or 
 too short. Very often several hours were spent in these critical 
 exercises. This work was followed up for about ten years and from 
 it we have evolved our methods and our curriculum. 
 
 Another event of great importance vas the preparation of a graded 
 series of lessons by Prof. W. J. Mutch. These were first used in 1910, 
 and were based on the oral method introduced by Prof. Gentle. The 
 lessons, first used for several years in typewritten form, were pub- 
 lished in book form. The unification of all the departments of the 
 school and the building up of a morale which always distinguished 
 the movement, was a work made complete by Miss Murlev, assistant 
 in Dunn County (Wis.) Normal School, and Prof. W. H. Schulz, City 
 Superintendent of Schools of Eau Claire, Wis. The work of the high 
 school department was organized and given its present important 
 place by Prof. Herbert E. Steiner of Stevens Point Normal School 
 of Wisconsin. He brought to the work a splendid devotion and 
 enthusiasm and during the six years he built up a strong and lasting 
 department. 
 
 Our work was fortunate in drawing to it many educational leaders 
 and teachers from Wisconsin and other States, who gave to it their 
 splendid enthusiasm as well as their technical skill. 
 
 During the first six years of the organized life of the movement 
 (1898-1903 inclusive) our difficulty was to secure well-equipped and 
 
142 THE WEEK-DAY CHURCH-SCHOOL 
 
 experienced public-school teachers. The plan of organized and every- 
 day plain instruction in religion seemed to the teachers an impos- 
 sibility. During the first few years, also, it was difficult to 
 get the children. I went personally to the homes, often having to 
 make half a dozen calls at a home. It is safe to say that during 
 the first eight years of the work I made thousands of personal calls, 
 and did the hand-to-hand personal work of persuading and building 
 up a body of interest and conviction which was essential to a move- 
 ment of this sort. The schools have been held in all sorts of com- 
 munities, from the farming districts to the largest cities, and they 
 are fully as well adapted to the one as the other. Last summer we 
 held a school of six pupils where there was not a house in sight of 
 the school building, in which our school was held. In that school 
 we included the total enrolment of the public school for that district; 
 on the other hand, we have had schools of more than 500 pupils with 
 more than 20 teachers, in our school. , 
 
 Special Function. — The Religious Day School, like the Vacation 
 Bible School, affords a community an opportunity to demonstrate 
 week-day religious instruction and training on an extensive scale 
 through the summer vacation period.* In its application it had 
 developed in smaller communities, as in villages, while the Daily 
 Vacation Bible School has developed in the congested districts of 
 cities. Such schools give children a regular daily program, 
 through the morning hours, consisting of worship, memory work, 
 biblical instruction, stories and dramatics.f They differ from the 
 week-day church school or community school of religion in that 
 they are short-term schools, not parallel to the public-school pro- 
 grams; that they are able to maintain continuous contacts, 
 through a longer daily program with children, and that they 
 have a much more carefully and fully developed curriculum than 
 is at present the case with week-day schools in general. 
 
 Organization. — Enlisting the cooperation of a group of 
 churches, or a body of especially interested citizens, a local com- 
 mittee is formed. This committee engages a Director, advising 
 with the general organization through the President. The Direc- 
 tor is employed on full time; he or she passes upon the fitness of 
 all the teachers who are engaged. So far as possible local teachers 
 
 * Since there is an excellent book, dealing fully and in a very useful 
 method with the details of organization and program of the "Religious 
 Day Schools," only a short statement is offered here; those who seek 
 further details should consult "The Vacation Religious Day School," by 
 Hazel S. Stafford, Abingdon Press (1920). 
 
 t For another example of a daily vacation program see the chapter 
 describing the work in The First Lutheran Church, Dayton, Ohio. 
 
VACATION SCHOOLS 143 
 
 are employed, but only when they are qualified in education, 
 special training and religious character. 
 
 The school usually lasts through two weeks, meeting six days 
 a week, from 9 to 12, includes all the grades, kindergarten to 
 high school. Teachers are assigned to one or two grades, de- 
 pendent on the enrolment, all children in each grade being taught 
 the same lessons. In the high-school department all grades are 
 included in one department, and are taught as one grade. In 
 schools of less than 60, more than two grades are given to each 
 teacher, in which case the teacher subdivides the groups for class 
 work. 
 
 The expense varies greatly according to local conditions, — • 
 readiness of cooperation, etc. In some communities more local 
 teachers can be secured than in others. The first year teachers, 
 especially local teachers, usually work for from $5.00 to $7.00 a 
 week — the outside teachers always having all expenses paid in 
 addition to salar5\ The cost of printing and the cooperation of 
 the general organization for lessons, and other needed service 
 depend entirely on local conditions. But the total cost of a 
 school even for the first year will not be greater than the same 
 number of pupils for the same number of days in a good average 
 graded village school. 
 
 A school of 60 pupils or less would need at most three teachers 
 and one local assistant; a school of 90-175, six or at most seven 
 teachers, and one or possibly two local assistants. 
 
 The best way to finance the school is to put it in the church 
 budget. This, however, cannot be done usually at first. A tuition 
 fee of $1.00-$2.00 is requested of each family sending children; 
 also a general membership of $1.00 each is sometimes provided. 
 This money goes to the local work, but makes the contributor a 
 voting member of the general organization and puts him on the 
 mailing list. Sometimes each church participating in the school 
 gives a Sunday offering; often all those churches unite in a union 
 meeting and secure a special offering, but usually it is necessary 
 to secure personal subscriptions to meet expenses. 
 
 Program and Curriculum* — At 9 :00 a. m. the school, with the 
 exception of the kindergarten department, assembles a few min- 
 utes for devotions, after which each department passes out in 
 order to their various rooms. 
 
 ♦ Given in detail in "The Vacation Religioua Day School," Stafford. 
 
144 THE WEEK-DAY CHURCH-SCHOOL 
 
 I. First Period — Grades 1-8 inclusive — Bible Lesson No. 1 from 
 Prof. Wm. J. Mutch's ''Graded Bible Lessons" (These lessons have 
 been recently published at $1.50 and can be secured by writing Dr. 
 Mutch at Ripon College, Eipon, Wisconsin) Two years. 
 
 High School: Bible lesson outlined by Prof. H. R. Steiner, Cash- 
 ton, Wisconsin. 
 
 II. Second Period — Mission Lessons. Grades 1 and 2 — ^Lessons 
 based on text books. ''Children of Mission Lands'^ — Two years' 
 course. 
 
 Grades 3 and 4 Text Book — "Heroes of Modem Mission" — Two 
 years ^ course. 
 
 Grades 5 and 6 — Lessons based on John G. Baton's Autobiography: 
 outlined by Miss Mabel Olson, Eau Claire, Wis. One year course, 
 alternating the second year with lessons based on Blaikie's life of 
 Livingstone. Lessons outlined by Miss Franc Wilkins, Eau Claire, Wis. 
 
 Grades 7 and 8. Home Missions ; Mountain Whites : Lessons based 
 on General Literature furnished by American Missionary Association 
 — and other sources — One year course. Outlined by Mrs. Bird 
 Hitchcock Frazier, Traverse City, Mich. Second year: The Negro: 
 Lessons based on ' ' Up from Slavery. ' ' 
 
 High school: First year: An intensive study of one Mission field 
 followed by two years comprehensive study of the history of modern 
 missions. Lessons outlined by Prof. Steiner. 
 
 III. Third Period: At 10:45, immediately following recess the 
 school assembles for daily worship and the assembly period. The 
 assembly period is used for instruction in singing some of the selected 
 standard hymns, also for drill in repeating in concert both hymns 
 and scripture. 
 
 IV. Fourth Period — Grades one and two: Bible Lesson number 
 two, selected from Miss Palmer's "A year of Sunday School Lessons 
 for Very Young Children," two years' course. 
 
 Grades 3 and 4 — Bible Lesson number two, selected from Misa 
 Chamberlin's "Child Religion in Song and Story" — two years' course. 
 
 Grades 5 and 6 — A two years' course of instruction in "How to 
 Use the English Bible, ' ' prepared by Miss Mabel Olson. 
 
 Grades 7 and 8: Church history: Lessons based on "Beacon 
 Lights of Church History" and other sources. Outlined by Mrs. 
 Frazier. 
 
 High School : Text Book : ' ' History of the Bible, ' ' by Prof. Mutch. 
 
 V. Fifth Period — All departments use the fifth period for mem- 
 orizing selected passages of scripture and standard hymns. 
 
 The note books are freely used in all departments: Also pictures 
 are used for pasting in all excepting the high-school department. The 
 lesson periods in the lower grades are subdivided according to the 
 needs of the children, also physical exercises are interspersed. Most 
 of the instruction below the high school is the oral, story method. 
 Each pupil must be held strictly responsible for the lesson. The 
 schools seldom show an average of less than 75 per cent standing. 
 
VACATION SCHOOLS 145 
 
 II. DAILY VACATION BIBLE SCHOOLS 
 
 These schools, conducted during the summer vacation period, 
 are another type of continuous, intensive religious training. They 
 are promoted through the various denominational boards; the 
 Presbyterian church had 205 such schools during the year 1919; 
 upwards of a thousand were held in the United States. Schools 
 are conducted daily, usually for from four to six weeks, with 
 sessions of about two and a half hours. The following "standard 
 for a Presbyterian Vacation Bible School" will indicate the scope 
 of these schools in all church communions. 
 
 *'l. A school definitely under the auspices of the Church or Presby- 
 terial Committee. (Note: A school conducted jointly with other 
 denominations or under the auspices of interdenominational 
 associations, but with a Presbyterian Church or committee 
 having joint control of program, conduct and leaders and meet- 
 ing the requirements of our Presbyterian standards, shall be 
 considered a standard school.) 
 
 ''2. Conducted for a minimum of twenty-four days in five weeks and 
 at least twenty standard program teaching days, two and one- 
 half hours each, exclusive of enrolment, commencement and 
 outing days. 
 
 "3. A standard program day shall consist of not less than two and 
 one-half hours, including devotional period, music instruction 
 period, Bible memory period, Bible story or lesson manual work. 
 
 ''4. A standard school shall give a definite course of Bible lessons. 
 (We recommend the courses outlined by the Curriculum Commit- 
 tee of the National Conference and published through the 
 Presbyterian Board of Publication and Sabbath-School Work. 
 If other courses are chosen they must be approved by the Cur- 
 riculum Committee of the Presbyterian National Conference of 
 the D. V. B. S.) 
 
 ' ' 5. The standard school shall use a standard form of enrolment card 
 to include name, address, age, father's nationality (race, by 
 langaage, of mother), parents' church, day school (public or 
 parochial) and Sunday school attended. 
 
 *'6. The standard school shall forward a standard fibial report blank 
 compileii from enrolment card data. ' ' 
 
146 THE WEEK-DAY CHURCH-SCHOOL 
 
 A Sugffested Program 
 
 9:00 to 9:15 — Devotional Period. 
 
 9:15 to 9:30— Memory Work. 
 
 9:30 to 9:45— Music Period. 
 
 9:45 to 10:15— Bible Study. 
 10:15 to 11:15— Craft of Expressional Work. 
 11:15 to 11:40 — Assembly. Habit Talk or Missionary Story. 
 11 :45 — Dismissal. 
 
 Many of these schools are conducted as joint enterprises by 
 groups of churches. The programs vary according to the needs 
 of communities. A series of schools conducted by the Hyde Park 
 (Chicago) Council of Churches arranged their programs so that 
 the grades were divided into three groups, the first group meeting 
 in one church, the second in another, and the third in a third 
 church, then all the grades gathered together at certain periods 
 for play and dramatics. 
 
 Sources of Information. — Since this book seeks to specialize 
 on the schools of religion held parallel to the public-school pro- 
 gram, and there already exists a fair amount of material on vaca- 
 tion schools, the reader is referred, for further particulars of 
 vacation schools, to the special secretary in charge of this work 
 in each denomination board, and to: "Religious Education and 
 Democracy," Winchester (Abingdon), pp. 121, 139, 223. 
 
 '' Manual with Hymns, etc.," for Daily V. B. S. (International 
 Association of D. V. B. S., 90 (Bible House, New York). 
 
 ''Manual of Graded Bible Course'* Bible House, N. Y. 
 
 ' 'Manual of Hand Work' ' Bible House, N. Y. 
 
 "Manual for the Kindergarten," and other 
 
 texts Presbyterian Board 
 
 "A Handbook for the D. V. B. S." Presbyterian Board 
 
 "The Daily Vacation Bible School," Chappell Eevell 
 
CHAPTER XYII 
 SPECIAL WORK WITH HIGH-SCHOOL STUDENTS 
 
 Week-day religious instruction has been centered about the 
 interests and needs of elementally children in by far the greater 
 number of communities. But the need is not less when we come 
 to the high-school years, and there are, in the experiments de- 
 scribed, a few instances of specific provision for high-school 
 courses. At the same time there has been developing a system, 
 described below, which has enrolled large numbers of high-school 
 students, which offers fairly satisfactory relations to public 
 schools and which is capable of very easy adaptations to a system 
 of week-day religious instruction. 
 
 This plan, originally designed to. be followed in the Sunday 
 schools, has in it nothing which makes it difficult to follow in 
 week-day schools; in fact, it would seem that there would be 
 very large advantages in adopting the system of accredited Bible 
 studies as the basis of work, in week-day schools, for pupils of 
 the high-school grade. This is done extensively in Toledo, Ohio. 
 See Chapter IX. 
 
 THE ACCREDITED HIGH-SCHOOL BIBLE STUDY PLAN" 
 
 This is a plan under extensive use. particularly in Colorado, 
 North Dakota, Indiana and certain other states, which provides 
 that any high-sehool student may earn from one to two of the 
 fourteen units usually required for high-school graduation by the 
 study of the Bible outside the school. This study must be, as a 
 rule, in a course which has been approved by the state educa- 
 tional authorities, and under conditions of study which ensure 
 that the work shall be of a grade equal to that which he would 
 do in the regular high school. These conditions may be briefly 
 stated :* 
 
 (a) The Colorado Plan. The Colorado plan is the outgrowth 
 of the system conceived by the Rev. D. D. Forward, at Greeley, 
 Colo., and first used in connection with the State Teachers' Col- 
 lege. In November, 1913, the committee for the State Teachers* 
 
 * For full particulars see "School and College Credit for Outside Bible 
 Study," by C. A. Woods (World Book Co.). 
 
 147 
 
148 THE WEEK-DAY CHURCH-SCHOOL 
 
 Association recommended that higli schools should give credit 
 for Bible study of corresponding gi^ade, in Sunday schools which 
 reach, in their classes, the standards of the North Central Asso- 
 ciation of Teachers in Secondary Schools; this credit was not to 
 exceed one-fourth unit for each year's work. Under these con- 
 ditions a four years' elective course of Bible study was prepared 
 for use in Sunday schools and for high-school students. This 
 system requires that the teachers of such classes must have at 
 least an equivalent to the A. B. 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 
 interrux')tion 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. 
 
 (b) The North Dakota Plan. This plan was suggested by 
 Prof. Vernon P. Squires, of the University of North Dakota. 
 The State High School Board authorizes a syllabus of Bible 
 study. The students' work may be carried on privately or in 
 special classes outside the high school in connection with Sunday 
 schools. The classes may be taught by any pastor, priest, or 
 other person. An examination is given at the time of the regu- 
 lar State examination, papers are marked by readers appointed 
 by the State school board, and, to those who pass, credit is given 
 to the extent of one-half imit out of the sixteen required for 
 high-school graduation. 
 
 The approved 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 sep- 
 aration of Church and State. The justification of Bible study, 
 so far as the schools are concerned, 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 strenuously insisted on." 
 
 THE LAKEWOOD, OHIO, PIiAlT 
 
 For the past seven years courses in the Bible have been a 
 regular part of the curriculum of the high school at Lakewood, 
 a suburb of Cleveland. The course is elective, open to Juniors 
 and Seniors; five recitations weekly are required, as in any other 
 subject; the teacher must be a college graduate and a member 
 
WORK WITH HIGH-SCHOOL STUDENTS 149 
 
 of the high-school faculty; the subject is taught as history and 
 literature, with especial care to avoid the sectarian and dog- 
 matic. Time has tested this work and, probably owing to the 
 wisdom of the principal and the teacher of the Bible, this course 
 has continued without offense or objection. 
 
 THE ACCREDITED HIGH-SCHOOL STUDIES 
 
 Under this plan a number of courses of study, including specific 
 text-books, have been approved, some of them passed upon by 
 school systems which have formally considered the plan, and 
 others approved by a special commission appointed to study the 
 curriculum. 
 
 The course of study will be determined by two considerations: 
 the character of work which will be recognized as of academic 
 grade and the requirements fixed by the colleges as to subjects 
 for entrance. At this time a singular and serious difficulty 
 exists in the fact that certain colleges will not accept any high- 
 school work in Bible for entrance. Efforts are being made to 
 secure recognition of Bible-study as at least on a level of value, 
 for college entrance, with physiology for example. The college 
 teachers of the Bible recommended the following requirements 
 in high-school courses: 
 
 THE ENGKtSH BIBLE 
 
 The requirements in the Englieh Bible are based on the recom- 
 mendations of a Committee of Fifteen Biblical instnictors in the 
 American Colleges and Secondary Schools. 
 
 (a) The epie narratives of the Old Testament: a knowledge of the 
 chief characters and incidents presented in Genesis, Exodus, Numbers, 
 Joshua, Judges, Euth, 1st and 2nd Samuel, 1st and 2nd Kings and 
 Daniel. 
 
 (b) The memorizing of some of the more notable passages of 
 biblical prose and poetry. 
 
 (c) Hebrew history: from the Egyptian period to the destruction 
 of the Jewish commonwealth in 70 A.D. ; development of the life and 
 institutions of the Hebrew people with some consideration for their 
 contributions to human culture. 
 
 (d) Early Christian biography: the life of Jesus and his early 
 followers; the parables of Jesus; the life of Paul. 
 
 (e) Introduction to the English Bible; how the Bible and its 
 separate books came to be, and how they have come down to present 
 time. 
 
 The Association recommended that the English Bible be rated as 
 one point for college entrance. 
 
150 THE WEEK-DAY CHURCH-SCHOOL 
 
 A PARTIAL REPORT OF THE COMMISSION" ON" THE DEFINITION OP A 
 UNIT OF BIBLE STUDY FOR SECONDARY SCHOOLS* 
 
 The Work of the Commission 
 
 1. To define in detail Biblical courses that will promote the re- 
 ligious as well as the intellectual development of the adolescent 
 boys and girls and that may be offered for credit in secondary 
 schools and as a college entrance unit. 
 
 2. To encourage the preparation of text books which shall con- 
 form to the required standards, and to indicate the important 
 books of reference and equipment already available. 
 
 3. To establish standards of Biblical instruction and equip- 
 ment which will insure efficient work in secondary, Church and 
 Bible schools offering such work, and to perfect an organization 
 that will insure the maintenance of these standards. 
 
 4. To correlate, in the light of experiments tried, the various 
 methods suggested for extramural Bible study with a view to 
 unity of purpose and similarity of practice so far as that is prac- 
 ticable. 
 
 The present report concerns itself chiefly with the first three 
 of the above aims and is intended to present a concrete plan as 
 a basis for detailed discussion and suggestions. 
 
 RECOMMENDATIONS 
 
 The commission recommends: 
 
 1. That in order to give a certain freedom of choice to stu- 
 
 * Members of the Commission : Robert L. Kelly, Chairman, Council of 
 Church Boards of Education. Charles Foster Kent. Yale University. 
 Laura H. Wild, Mount Holyoke College. Lavinia Tallman. Teachers 
 College. H. Buchler, Hotchkiss School. Ira M, Price, University of 
 Chicago. Herbert L. Willett, University of Chicago. Vernon P. Squires, 
 University of North Dakota. John E. Foster, Iowa Board of Education. 
 
 Su'b-OommUtce on Courses of Studif: Charles Foster Kent, H. G. 
 Buehler, Ira M. Price, Herbert L. Willett, Laura H. Wild and Lavinia 
 Tallman. 
 
 Sub-Committee on Educational Standards and Supervision: Robert L. 
 Kelly, Vernon P. Squires, John E. Foster, H. G. Buehler, Laura H. Wild 
 and Lavinia Tallman. 
 
 This commission was appointed to represent and carry on work already 
 initiated by the Association of New England Preparatory Schools, the 
 Association of Biblical Instructors in American Colleges and Secondary 
 Schools with the Middle Western Branch of that Association, the Religioua 
 Education Association, The Council of Church Boards of Education, The 
 International Sunday School Association, the Commission on Christian 
 Education of the Federal Council of the Churches of Christ in America, 
 which includes in its membership numerous Sunday school and other 
 Associations interested in Bible study, and local commissions or boards 
 already established in thirty states. 
 
WORK WITH HIGH-SCHOOL STUDENTS 151 
 
 dents of different faiths and to satisfy the demands of the various 
 schools and colleges the following three courses of study be rec- 
 ognized as the suitable component parts of a college entrance 
 unit, and that any two of these courses may be offered as the 
 minimum requirement. Each course shall represent the equiva- 
 lent of four hours' recitations per week for twenty (20) weeks. 
 
 The members of the Commission are convinced that two of 
 these courses as outlined are fully equivalent to the standard col- 
 lege entrance unit, but any college so desiring may require all 
 three courses. 
 
 COURSE I 
 NARRATIVES AND SONGS OP THE OLD TESTAMENT 
 
 As a concrete basis for study and examination the following literary 
 units are suggested: 
 
 1. The Creation Stories. Gen. 1 and 2, Psalm 5. 
 
 2. The Serpent in the Garden, Gen. 3. 
 
 3. Cain and Abel. Gen. 4:1-160. 
 
 4. The Story of the Flood. Gen. 6:1-9:17. 
 
 5. Abraham the Pioneer. Gen. 12:1-17:27. 
 
 6. The Doom of Sodom. Gen. 18:1-19:29. 
 
 7. The Offering of Isaac. Gen. 22:1-19. 
 
 8. Finding a Wife for Isaac. Gen. 24. 
 
 9. Jacob's Deception. Gen. 25:27-34; 27:1-28:9. 
 
 10. The Deceiver Deceived. Gen. 29:1-30:43. 
 
 11. Jacob at the Jabbok. Gen. 31:1-32:32. 
 
 12. Joseph Sold by His Brothers. Gen. 37:1-36. 
 
 13. Joseph the Interpreter of Dreams. Gen. 40:1-41:57. 
 
 14. Joseph's Generosity to His Brothers. Gen. 42:1-44:34, 
 
 15. Joseph's Loyalty to His Family. Gen. 45-47. 
 
 16. Moses' Preparation for Leadership. Exodus 1-2. 
 
 17. Moses' Call to Deliver Israel. Exodus 3. 
 
 18. The Deliverance from Egypt. Exodus 11-12. 
 
 19. The Covenant at Sinai. Exodus 20. 
 
 20. The Report of the Hebrew Spies. Num. 13-14:25. 
 
 21. The Balaam Oracles. Num. 22:1-24:25. 
 
 22. Crossing the Jordan. Joshua 2, 3. 
 
 23. The Capture of Jericho. Joshua 6, 7. 
 
 24. Deborah's Battle Song. Judg. 4, 5. 
 
 25. The Sword of Jehovah and of Gideon. Judg. 6-8. 
 
 26. Samson the Hero of a Barbarous Age. Judg. 13-16., 
 
 27. The Idyl of Ruth. Ruth. 
 
 28. Samuel's Boyhood Training. I Samuel, 1-3. 
 
 29. Samuel's Discovery of a Leader. I Samuel 9, 10. 
 
 30. Saul's Election as King. I Samuel 11. 
 
 31. Jonathan's Achievement at Micmash. I Samuel 14. 
 
 32. David the Popular Hero. I Samuel 17, 18. 
 
152 THE WEEK-DAY CHURCH-SCHOOL 
 
 33. Jonathan the Loyal Friend. I Samuel 19, 20. 
 
 34. David the Outlaw. I Samuel 21-27. 
 
 35. Saul 's Death and David 's Lament. I Samuel 31, II SamueL 
 
 36. Bringing the Ark to Jerusalem. II Samuel 6; Psalms 24. 
 
 37. A King's Treachery and Nathan's Parable. II Samuel 11; 12. 
 
 38. The Disloyal Son of a Weak Father. II Samuel 13; 1-18:33. 
 
 39. A Popular Declaration of Independence. I King 12. 
 
 40. Elijah's Protest Against Baalam. I Kings 17; 1-19:18. 
 
 41. Elijah's Defense of Popular Rights (Naboth's Vineyard). 
 I Kings 21. 
 
 42. The Elisha Stories. I King 19:19-21; II Kings 2-9; 
 13:14-19. 
 
 43. The Young Prophet Isaiah. Isaiah 5, 6. 
 
 44. Jerusalem Delivered from Sennacherib. Isaiah 37; Psalm 46. 
 
 45. The Faith of the Exiles. Psalms 42; 43. 
 
 46. Daniel and His Three Friends. Daniel 1. 
 
 47. The Feast of Belshazzar, Daniel 5. 
 
 48. Daniel in the Lion's Den. Daniel 6. 
 
 49. A Message of Comfort to the Discouraged Exiles. Isaiah 4. 
 
 50. A True Servant of Jehovah. Isaiah 42:1-6; 52; 13-53; 12. 
 
 51. Nehemiah the Builder. Neh. 1, 2; 4:33-5:19; 7:1-3; 12:31, 
 32, 37-40, 43. 
 
 52. A Narrow-minded Nationalist. Jonah 1:1-2; 1; 3, 4. 
 
 53. The Nature of Wisdom. Proverbs 8. 
 
 54. The Source of Wisdom. Job. 28. 
 
 55. The Wonders of the Universe. Job. 38. 
 
 56. Youth and Old Age. Eccl. 11:9-12:8. 
 
 57. The Righteous Ruler. Psalm 72. 
 
 58. The Security of the One Who Trusts God. Psalm 91. 
 
 59. The Creator and Preserver of Man. Psalm 33. 
 
 60. God the Eternal. Psalm 90. 
 
 Aims : 
 
 1. In general to enable boys and girls to understand and 
 assimilate the thought and to feel the beauty and the spirit- 
 ual inspiration of those Old Testament masterpieces that appeal 
 most strongly to their interests and needs. 
 
 2. To supply the geographical setting and the literary and 
 cultural atmosphere required to understand each narrative and 
 song. 
 
 3. To retell or dramatize each narrative, to trace the devel- 
 opment of the thought in each song and to help the students to 
 formulate the principles of life which each narrative or song 
 sets forth. 
 
 Method: 
 
 1. The Biblical text used may be either the Authorized Ver- 
 sion, the American Kevised, the Douay Version, the Holy Bible 
 
WORK WITH HIGH-SCHOOL STUDENTS 153 
 
 Translated from the Latin Vulgate, the New Translation of the 
 Holy Scriptures issued by the Jewish Publication Society of 
 America, or a standard modern translation, as for example, that 
 of the Shorter Bible. 
 
 2. In narratives where two versions have been combined, it 
 is desirable, for the sake of literary unity, to follow the older 
 version, and therefore books giving only this simpler text are 
 preferable as a basis for classroom work. 
 
 3. In general the same methods are to be employed in realiz- 
 ing the aims of this course as are followed with students of the 
 same age in the study of English Literature. The main emphasis 
 is to be placed on the mastery of the contents and on intellectual 
 and spiritual inspiration rather than on the minute analysis of 
 the literary form of each narrative and song. 
 
 COURSE II 
 HISTORY OF THE HEBREW COMMONWEALTH 
 
 Contents : 
 
 The political, social and cultural development of the Hebrew 
 people from the Egyptian bondage to the destruction of the Jew- 
 ish state by Rome. 
 
 Aims : 
 
 To give in form adapted to boys and girls a clear knowledge — > 
 
 1. Of the physical and historical geography of Palestine and 
 of the larger world in which the Hebrews lived and developed. 
 
 2. Of the leading races and of the intellectual and social 
 forces with which they came in contact. 
 
 3. Of the important periods, characters and events in their 
 history. 
 
 4. Of the ways in which their institutions, such as the family, 
 the state, the Church and the school developed. 
 
 5. Of the gradual unfolding of those religious beliefs and 
 democratic ideals that constitute the chief contributions of the 
 Hebrews to the faith and civilization of mankind. 
 
 Method: 
 
 1. Definite daily assignments in a text book carefully adapted 
 to the interests and mental capacity of the young student and 
 largely biographical in method, in which unimportant data will 
 be omitted, and the leading characters and events of the history 
 will be made vivid, and each institution studied in the light of its 
 social setting. 
 
 2. Special assignments to the Biblical sources and to selected 
 books of reference. 
 
154 THE WEEK-DAY CHURCH-SCHOOL 
 
 3. Frequent papers, classroom discussions and tests. 
 ' 4. The newer methods and standards of work that are main- 
 tained in the corresponding courses in European and American 
 history. 
 
 CX)URSE III 
 LIFE AND WORK OP JESUS AND PAUL 
 
 Contents : 
 
 The development of Christianity from the Reign of Augustus 
 to the persecution of Domitian. 
 Aims : 
 
 1. In general to give students such a vivid impression of the 
 work and personality of Jesus and his early followers that they 
 will spontaneously accept and apply his principles of living. 
 
 2. In detail to give a clear idea of the contents and nature 
 of the records of the life work of Jesus and his early followers. 
 
 3. To study— 
 
 a. The geographical and historical setting of this work 
 and the convictions and hopes in the minds of the people to 
 whom they spoke. 
 
 b. Jesus' early home training and the home of John the 
 Baptist. 
 
 c. The purpose and plan of Jesus' public activity. 
 
 d. The conditions which confronted him in Galilee and 
 Jerusalem. His methods, his dauntless enthusiasm and the 
 results of his work. 
 
 e. The events which led to his death and the facts under- 
 lying the Resurrection stories. 
 
 f. Jesus' chief teachings regarding the right relation be- 
 tween God and man, between man and his neighbor, each man's 
 duty to society, the use of wealth and the essentials for true 
 happiness. 
 
 g. The life of the early Christian communities at Jerusa- 
 lem and Antioch. 
 
 h. Paul's personality and early training. 
 
 1. His conversion and the successive stages in his work. 
 
 j. Paul's chief social teachings. 
 
 k. The hopes and experiences of Jesus' followers during 
 the last half of the first Christian century. 
 
 1. The contributions of early Christianity to human 
 thought and civilization. 
 
WORK WITH HIGH-SCHOOL STUDENTS 155 
 
 Methods : 
 
 In general the same as in Course II. 
 As a guide in this course the following outline is suggested : 
 
 A — Jesus 
 
 1. Extent and Power of the Roman Empire in Jesus' Day. 
 
 2. Little Palestine, and its Sad History. 
 
 3. The Religious Convictions and Hopes of Jesus' People. 
 
 4. Jesus' Early Home Training. Mk. 1-9; 6-3. 
 
 5. Boyhood Traits as Reflected Back from His Public Ministry. 
 Mk. 6.2-4; 10.7-9; 9.36, 10.13-16. Lk. 2.41-50; 15.1-2, 10. 
 
 6. The Influence of John the Baptist upon Jesus. Mk. 1.1-11. 
 Lk. 7.18-28a. 
 
 7. Jesus' Dedication to His Prophetic Work. Mk. 1.9-11. Lk. 
 4.1-13. 
 
 8.' The Happy Beginnings of Jesus' Work. Mk. 1.14. Lk. 
 
 4.14a. Mk. 1.15. Lk. 4.16-22a. 
 9. His Contagious Enthusiasm for His Work. Mk. 1.16-20, 
 
 21-22, 27a, 28, 35-39; 6.6b-ll, 30-34, 45-46. 
 
 10. His Care for the Needy. Mk. 1.23-26, 30-34, 40,45; 2.1-5, 
 11.12. 
 
 11. His Message of Joy and Helpfulness. Mk. 2.18-19, 21-22, 
 23-27; 3.1-4. Mt. 12.11-12. Lk. 15. 
 
 12. His Call for Men of Sterling Character. Lk. 6.12-13a. Mk. 
 3.14-19. Mk. 5.5, 7-12, 13-16, 20, 23, 27-28. Lk. 6.27-28, 
 31-36; 11.33-36; 14.25-35. 
 
 13. Jesus' Disgust with Mere Formalities in Religion. Mt. 5.20, 
 33-37; 6.1-4, 5-7, 16-18. Mk. 7:6-8. Mt. 15.13, 14a. 
 
 14. Discovering the Good in Other People. Lk. 6.37-38, 41-42, 39. 
 
 15. Absolute Sincerity in Religion. Mt. 7.15. Lk. 6.43-49; 
 11.37-44, 45-48, 51b-54. Mk. 12.38-40. 
 
 16. Jesus Clashes with the Teachers of His People. Lk. 11.19-20. 
 Mk. 7.1-2, 5-9, 14-15. Mk. 3.23-30; 8.11-13, 15. 
 
 17. His Family and Friends Turn Against Him. Mk. 3.19-21, 
 31-35; 6.1-6. Mt. 10.34-39. 
 
 18. How Jesus Rose Above His Disappointments. Mk. 4.1-9. 
 Mt. 13.44-45. Lk. 10.2-5, 11, 16, 21, 23-24. 
 
 19. His Optimism in Face of Great Odds. Mt. 13.24-30. Mk. 
 4.26-29, 30-32. Mt. 13.33. 
 
 20. Jesus Driven into Exile. Mk. 3, 6; 7.24, 31; 8.10-13, 27. 
 
 21. He Spurns Peter's Suggestions of Political Ambition. Mk. 
 8.27-30, 51, 33, 34-37; 9.1. 
 
 22. A Prophet's Mission and a Prophet's Doom. Mk. 9.2-4, 7-8. 
 Lk. 9.30-32. Mk. 9.30-31a. Lk. 12.49-51. 
 
 23. Living for the Good of Others. Mk. 9.33-36. Mt. 18.4. Mk, 
 9.38-40. Lk. 11.27-28. Lk. 17.7-10. Mk. 10.35-44, 18. 
 
 24. The Fight for Nobility of Life. Mk. 9.43-50. Lk. 10.31-42; 
 13. 22-25. 
 
156 THE WEEK-DAY CHURCH SCHOOL 
 
 25. The Sacredness of a Child 's Faith. Mk. 9.42. Mt. 18.10, 14. 
 Mk. 10.13-16. 
 
 26. The Spirit of Godlike Forgiveness. Mt. 18.15. Lk. 17.3-4; 
 9.51-56. Mt. 18.23-35. Mk. 11.25. 
 
 27. Wholehearted Devotion to God. Lk. 9.57-62. 
 
 28. How to Make Prayer a Vital Eeality. Lk. 11.1-4; 18.9-14. 
 
 29. God's Thorough Understanding of All Human Need. Lk. 
 11.5-13. 
 
 30. Loyalty to Conviction. Lk. 12.4-7. 
 
 31. The Dangers of Wealth. Lk. 12.13-21 ; 16.19-31. Mk. 10.17, 
 19-27. 
 
 32. All Life Under the Sway of God. Lk. 12.35-40, 42-48; 
 16-10-13; 17.20-21. Mk. 13.28-32a, 35-36. 
 
 33. The Divine Love for the Wayward. Lk. 7.36-50. Mt. 
 11.28-30. Jno. 7.53-8.11. Mt. 21.28-32. Lk. 15. 
 
 34. Jesus' Appreciation of the Eeligion of Non-Jews. Lk. 10.30- 
 37; 7.1-9. 
 
 35. His Sorrow over the Hardened Spirit of the Jewish Teachers. 
 Lk. 14.15-24. Mk. 10.32. Lk. 19.41-44. Mt. 21.10, 11. Mk. 
 11.11, 15-19. 
 
 36 Jesus' Fight to Protect the Home. Mk. 10.2-12. 
 
 37. Jesus' Definitions of "Salvation" and **Real Religion." Mk. 
 10.17, 19-27. Lk. 19, 11-10. Mk. 12.28-34. 
 
 38. Jesus Sees the Hopelessness of His Nation under Their Pres- 
 ent Leadership. Mk. 12.1-5, 9, 12. Mt. 22.1-10. Mk. 13.1-2. 
 
 39. The Heroic Death of Jesus. Mk. 14.32-42, 43-49a, 50, 53- 
 61a, 15.1-5, 15-20, 21-32, 33, 37, 39-41. 
 
 40. The New Life Which Jesus Imparted to His Followers. Lk. 
 24.13-35. Jno. 1.4-5, 16-18; 3.16; 8.12; 10.10-11, 16; 
 12.24-25, 32; 13.34-35; Chap. 21. 
 
 B— Paul 
 
 1. Saul — ^Paul and His Early Life in Tarsus. 
 
 2. H^s Career as a Rabbinical Student and Persecutor of 
 Heretics. 
 
 3. How Paul Was Won by Jesus. Gal. 1.10, 15-16; 2.7, 19-20; 
 4.6-7; 5.14; 5.22-24; 6.15-16. Acts 9.3-19a. 
 
 4. His First Work as a Disciple of Jesus. Acts 9.19b-31. 
 
 5. His Broader Work at Antioch and Galatia. Acts 13.1-14.28. 
 
 6. How Christianity became a World Religion. Gal. 2.1-10, 
 11-14. Acts 15.1-35. Gal. 2.15-21; 5.1-6.10. 
 
 7. The First Christian Churches in Europe. Acts 15.36-19.1. 
 
 8 to 10. Paul 's Work for the Corinthian and Ephesian Churches. 
 Acts 19.1-21.14. I and II Corinthians. 
 11 and 12. His Anticipations of Work in Western Europe. 
 Romans. 
 
 13. His Disappointing Imprisonment at Jerusalem and Caesarea. 
 Acts 21.15-26.32. 
 
 14. To Rome as a Prisoner. Acts 27.1-28.16. 
 
WORK WITH HIGH-SCHOOL STUDENTS 157 
 
 15. His Last Work in the Roman Prison. Acts 28.17-31. 
 Philemon. Colossians. Philippians. 
 
 The Commission further recommends that as a desirable prep- 
 aration for later Bible work, students between the ages of nine 
 and thirteen — either in the home or the school — ^be directed and 
 encouraged to commit to memory the following Biblical passages : 
 
 OLD TESTAMENT 
 
 1. The Ten Commandments. Exodus 20:1-17. 
 
 2. The Two Great Commandments. Deut. 6:4, 5 and Lev. 
 19:18b. 
 
 3. Ten Great Proverbs. (1) Prov. 16:3; (2) 29:11; (3) 16:32; 
 (4) 16:8; (5) 15:7; (6) 15:1; (7) 16:18; (8) 26:27; (9) 
 11:25; (10) 14:34. 
 
 4. True Eeligion. Micah 6:8; Isaiah 58:5 — 9b. 
 
 5. The Two Ways of Thinking. Psalm 1. 
 
 6. The Psalmist's Decalogue. Psalm 15. 
 
 7. The Psalm of Trust. Psalm 23. 
 
 8. God's Message through His Works and Word. Psalm 19. 
 
 9. The Goodness of God. Psalm 103. 
 10. God's Rule on Earth. Isaiah 2:1-4. 
 
 NEW TESTAMENT 
 
 1. The First Christmas. Luke. 2:8-18. 
 
 2. Jesus' Love for Children. Matt. 19:13, 14. 
 
 3. A Universal Prayer. Matt. 6:9-13. 
 
 4. The Golden Rule. Matt. 7:12. 
 
 5. The Beatitudes. Matt. 5:3-12. 
 
 6. Ten Sayings of the Great Teacher. (1) Matt. 7:7, 8; (2) 
 Matt. 7:1; (3) Luke 12:48b; (4) Matt. 6:1, 3; (5) Luke 
 6:38; (6) Mark 10:43b, 44; (7) Matt. 7:16, 17; (8) Matt. 
 6:21; (9) Matt. 5:44, 45; (10) John 15:13. 
 
 7. The Parable of the Good Samaritan. Luke 10:30-37. 
 
 8. Right Thinking. Phil. 4:8. 
 
 9. Paul's Song of Love. I Cor. 13. 
 
 10. The value of the Bible. II Timothy 3:16, 17. 
 
 EDUCATIONAL STANDARDS AND SUPERVISION 
 
 The Educational Standards and Methods of Inspection and 
 Supervision will be determined for all schools subject to the 
 jurisdiction of state inspections by the duly appointed state 
 inspectors in the several states. 
 
 Colleges which admit by examination should apply for exami- 
 nation questions to the appropriate Entrance Examination 
 Boards. 
 
 The colleges which admit to the freshman class by certificate 
 from secondary schools not subject to the jurisdiction of state 
 
158 THE WEEK-DAY CHURCH-SCHOOL 
 
 inspectors and conducting work in accordance with the plan pro- 
 posed by the Commission, will nominate to the Commission, act- 
 ing in conjunction with the Council of Church Boards of Edu- 
 cation, competent persons to serve as inspectors of these second- 
 ary schools and from the list so nominated by the colleges the 
 Commission will designate the inspectors for each state. Wher- 
 ever possible, these independent inspectors, who may be heads of 
 departments of Biblical Literature and Religious Education, and 
 others designated by the colleges, should relate their work to 
 that of the state inspectors and admission boards. 
 
 These inspectors will investigate and report upon the following 
 phases of work: 
 
 I. Courses of Study: 
 
 Which of the three courses of study proposed by the Commis- 
 sion are being caried out: 
 
 1. Narratives and Songs of the Old Testament. 
 
 2. History of the Hebrew Commonwealth. 
 
 3. Life and Work of Jesus and Paul. 
 II. Teacher Qualifications: 
 
 The minimum scholastic requirement is college graduation. 
 The minimum professional requirement is one year's special train- 
 ing under conditions approved by the Commission on Biblical 
 Literature and allied subjects, with observation and practice. 
 The inspector will report also on the evidences of the teacher's 
 fitness as indicated by such items as books read, courses taken, 
 conferences and institutes attended. In individual cases the 
 requirements of the college from which the credit is desired should 
 be met in full. In general, class instruction should conform to 
 modern standards in our best secondary schools. 
 
 HI. Class Rooms: 
 
 Lighting, heating, ventilation and material equipment, includ- 
 ing maps, charts, blackboards and furniture, should meet stand- 
 ard requirements in modem educational institutions. 
 
 The room should be separated from others by solid walls or 
 sound proof partitions, and should provide not less than 15 
 square feet per pupil, the room under no circumstances being less 
 than 12x12 feet. 
 
 The lights should come from the side or back; clear, light win- 
 dows — not stained glass or half lights — are required. 
 
 The seats may be ordinary chairs with tables, all pupils facing 
 in one direction, or regular class room seats with writing boards. 
 
 Equipment shall consist of modern maps of Palestine, prefer- 
 ably either those of the Palestine Exploration Fund Series, the 
 
WORK WITH HIGH-SCHOOL STUDENTS 159 
 
 Kent-Madsen series, or the George Adams Smith Atlas. The 
 school shall also possess Hasting-'s one volume dictionary of the 
 Bible, and one blackboard at least 4x10 feet. Other desirable 
 items are stereographic equipment and museums. 
 
 OTHER HIGH-SCHOOL COURSES 
 
 The text-book material is so rich and varied that one can only 
 call attention to certain books which are especially suitable. 
 
 The Abingdon Series, for these years, includes texts on "The 
 Geography of Mission Lands," "Training the Junior Citizen/' 
 "Vocations Within the Church," 
 
 The Pilgrim Press issued some years ago a very useful series 
 including "Books of the Bible and Their Place in History," 
 Hazard and Gowler; "The Life of Jesus," S. B. Stewart; "The 
 Days of the Kings of Israel," Wood and Hall. 
 
 The Missionary Education Movement issues "Stories of Broth- 
 erhood," H. Hunting; "Making Life Count," E. G. Foster; "Men 
 and Things," H. C. Atkinson. 
 
 These are suitable for use in week-day school because of their 
 close contacts with reality and with modern life as young people 
 see it. 
 
 The Association Press has certain texts which are useful for 
 the upper grades: "Christianizing the Community Life," A. J. 
 W. Myers; "A Life at Its Best," Edward and Cutler; "Life Prob- 
 lems," Doggett and Hall. 
 
 The University of Chicago Series includes certain excellent 
 texts especially designed for high-school people and very well 
 arranged for week-day work. They include: 
 
 "Problems of Boyhood," F. W. Johnson. On school, ethical 
 questions. 
 
 "Lives Worth Living," Miss Peabody. Eminent women. 
 "The Third and Fourth Generation," Prof. Downing. Ap- 
 plied biology. 
 
 "Christianity in the Apostolic Age," G. S. Gilbert. Biblical, 
 historical. 
 The Beacon Press offers one epecially good : "Our Part in the 
 World," E. L. Cabot. On young people's work in the world. 
 
 In the series published by Charles Seribner's Sons the texts 
 best suited to the high-school years are: 
 "The Story of the Bible," H. Hunting. 
 "The Life of Jesus," B. J. Forbush. 
 "Hebrew History," F. K. Sanders. 
 "Jesus Principles of Living," Kent and Jenks. 
 
CHAPTER XVIII 
 FORMS USED IN SCHOOLS 
 
 P35-10M-5-2O 
 
 Gary, Ind., 192.... 
 
 To THE Superintendent of Schools : 
 
 Jane Smith 
 
 Kindly Excuse- 
 
 Name of Student 
 
 J, ,, Emerson ^ , , 
 
 from the School on 
 
 Tuesdays and Fridays „ 8:15 . 9:15 . 
 
 Days Hours 
 
 ^^ , ,. . . ^ ^. , ^, Community Church 
 attend religious instruction at the • • 
 
 School ^ , 7 A ^. ^j 
 Grade Class No. 
 
 Church School 
 42 
 
 M, E. Snyder, 
 
 Reg. Teacher 
 
 E. A. Spaulding, 
 
 Principal 
 
 (3Irs.) E. U. Smith, 
 
 Signature of Parent or Guardian 
 
 649 Maryland 
 • ••*•«•••• ...». 
 
 Address 
 
 FORM OP parent's REQUEST CARD USED AT GARY 
 
 160 
 
FORMS USED IN SCHOOLS 161 
 
 Duplicate 
 January, 19S0 
 
 REQUEST FOR DISMISSAL 
 
 To the Superintendent of the Northfield, Minn,, Public 
 Schools : 
 
 In accordance with a resolution adopted by the Board 
 of Education January 12, 1920, you are hereby courteously 
 
 , , , ,. . Keith E. Hollis and Gordon Hollis 
 requested to dismiss 
 
 from school, Wednesday at 2:45 p. m., that -.-may 
 
 receive religious instruction at this hour in the Baptist 
 Church School of Religious Education. 
 
 When such instruction ceases to be given, proper no- 
 tice will be given you that this dismissal privilege may be 
 withdrawn. Such notice will be sent you either by the 
 teacher who gives the religious instruction or by myself. 
 
 Mrs, B. C, Hollis 
 Parent, 
 
 POEM OP PAEENT'S REQTJEST CARD FOR THE WEDNESDAY CHURCH 
 SCHOOLS AT NORTHFIELD, MINN . 
 
162 THE WEEK-DAY CHURCH-SCHOOL 
 
 WEEK-DAY BIBLE STUDY 
 Pupil's Name 
 
 Street Address 
 
 Classes for week-day religious instruction will be offered 
 again this year for the benefit of the pupils of the public 
 schools. 
 
 The cooperating churches of Van Wert have each as- 
 sumed its share of the budget for the support of this work 
 for the coming year. There will be a necessary increase 
 in the expense of carrying on the project in every item 
 over that of the past two years. Heretofore the oppor- 
 tunity for Bible instruction has been absolutely free to 
 pupils whether their parents were contributors to the work 
 or not. 
 
 Each pupil will make a notebook during the year which 
 he may keep at the close of the year's work. The actual 
 cost of these is fifty cents each. The Board of Religious 
 Education has decided to ask the parents to share in the 
 increased expense this year by paying for the notebooks. 
 However, no pupil will be debarred from the privilege of 
 religious instruction if they cannot afford to pay this 
 amount. 
 
 No pupil will be allowed to elect Bible Study without 
 the return of this card, signed by the parent. 
 
 Parent's Signature 
 
 Church parent attends 
 
 Sunday School pupil attends 
 
 Public School Public School t» -d a 
 
 Ward Grade P"?"^ ' ^^ 
 
 P0»M OP parent's request card, used at van WEBT, OHIO 
 
 (Note the information on the plan and method of school) 
 
FORMS USED IN SCHOOLS 163 
 
 OAK PARK PUBLIC SCHOOLS 
 
 To Parents and Guardians: 
 
 At a recent meeting of the Board of Education, the 
 Superintendent of Schools was authorized to cooperate with 
 the Oak Park-River Forest Board of Religious Education, 
 to the extent of allowing pupils to elect classes in religious 
 studies offered in churches of this community. Parents or 
 giiardians who desire to make this election will please indi- 
 cate their decision by filling out the form on the other side 
 of this card. 
 
 Parents who do not care to have their children elect the 
 work in Religion and Morals as offered by the churches, 
 need not return this card. Pupils not electing this work 
 will remain in the class work of their respective schools. 
 
 If the privilege of attending the classes in the churches 
 is abused for truancy, or otherwise, it will be withdrawn. 
 
 W. J. Hamilton, 
 
 Superintendent, 
 
 FORM OF LETTER PROM THE PUBLIC SCHOOL BOARD TO PARENTS^, 
 ON THE ORGANIZATION OF VSTEEK-DAY CHURCH SCHOOLS 
 
164 THE WEEK-DAY CHURCH-SCHOOL 
 
 BATAVIA PUBLIC SCHOOLS 
 
 To THE Parents: 
 
 In accordance with the Batavia plan for week-day reli- 
 gious instruction, pupils in the elementary schools, on ap- 
 plication of parents made on the other side of this card, 
 will be pennitted for one hour on Thursday to attend 
 church for religious instruction. 
 
 If the privilege is abused for truancy, or otherwise, it 
 will be withdrawn. Pupils who remain in school will have 
 a study hour. 
 
 F. C. Storm, Superintendent. 
 
 FORM OP NOTICE TO PARENTS FROM THE SUPERINTENDENT OF 
 PUBLIC SCHOOLS AT BATAVIA, ILL. 
 
 To THE Superintendent of Schools: 
 
 Please permit my child 
 
 to attend the church indicated by (x) below for one hour 
 each week. 
 
 ( 
 
 Baptist ( ) Bethany Swedish Luth- 
 
 Brethren eran 
 
 Holy Cross Roman Cath. 
 Christian 
 Congregational 
 First Methodist 
 Study Hour (in case no 
 church is selected). 
 
 ) Swedish M. E. (at M. B.) 
 
 ) Swedish Ev. Mission 
 
 ) German Evangelical 
 
 ) Episcopal 
 
 ) Immanuel Ger. Luth. 
 
 Date 19 Parent, 
 
 POEM OP parent's REQUEST CARD, BATAVIA, ILL. 
 
 (Reverse given above) 
 
FORMS USED IN SCHOOLS 165 
 
 PARENT'S REQUEST 
 
 FOR CHILD TO ATTEND 
 
 St. Paul's Week-day School of Religious Education 
 
 To the Principal of School Number, 
 fson \ 
 
 I desire my \ daughter 
 
 Grade , M , Teacher, to 
 
 be excused to attend regular class work in St. Paul's Week- 
 day School of Religious Education. 
 
 Signed 
 
 Parent or Guardian 
 
 Address Phone. 
 
 parent's request card; form used by the PR0TE6TAMT 
 EPISCOPAL DEMONSTRATION SCHOOLS 
 
 ABSENCE BLANK 
 FORM NO. 4 
 
 St. Paul's Week-day School of Religious Education 
 
 of Grade 
 
 School No , M Teacher 
 
 / tardy ^ 
 \ absent/ 
 
 was Labsentj from regular {?1?>ss work on. . . . 
 date 192 
 
 *:»:x 
 
 (absence \ 
 tardiness J was excused. 
 
 Signed 
 
 Teacher 
 
 ABSENCE REPORT CARD; FORM USED IN PROTESTANT EPISCOPAL SCHOOLS 
 
166 THE WEEK-DAY CHURCH-SCHOOL 
 
 ATTENDANCE SHEET 
 F18b-10M-9-18 
 
 DIST. 
 
 ROOM 
 
 NO. 
 
 NAMES 
 
 PERIODS 
 
 A.M. 
 
 P.M. 
 
 1 
 
 2 
 
 3 
 
 4 
 
 1 
 
 2 
 
 3 
 
 4 
 
 TEACHERS 
 
 DATE 
 
 ATTENDANCE REPORT TO PUBLIC SCHOOLS 
 
 Form used in the Gary Community Schools. 
 
 Name 
 
 
 
 Address 
 
 Telephone 
 
 
 Age Grade 
 
 Class No. School 
 
 
 Sunday School 
 
 Department 
 
 
 Church Member? 
 
 Parents' Name 
 
 Church Preference 
 
 Remarks : 
 
 
 
 
 
 OFFICE RECORD CARD 
 
 Used at Gary, and kept in file in oflSice of the Community Board 
 
FORMS USED IN SCHOOLS 167 
 
 COMMUNITY CHUECH SCHOOL MONTHLY REPOET 
 
 OF Gary, Indiana 19. . . . 
 
 Music 
 
 Discussion 
 Story telling 
 
 Memory work 
 
 Note hook work 
 
 Special 
 
 Self-control 
 
 Number of sessions Days absent 
 
 We should be very glad to have the parents visit the Church 
 School and see the work the pupils are doing. Your interest 
 will increase the interest of your child, encourage the teadier and 
 help to build up the school. 
 
 Respectfully, 
 
 Teacher, 
 
 Pupils' reports sent to parents of children from fifth grade 
 up through H. S. 
 
 pupil's monthly report card 
 
 The use of this card begins with the Fifth Grade at Gary ; pupils are 
 required to take the report home to their parents 
 
168 
 
 THE WEEK-DAY CHURCH-SCHOOL 
 
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FORMS USED IN SCHOOLS 
 
 169 
 
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CHAPTER XIX 
 
 OFFICIAL RESOLUTIONS 
 AND DECLARATIONS OF PRINCIPLES 
 
 I. THE RELIGIOUS EDUCATION ASSOCIATION 
 
 A STATEMENT of Principles adopted at the close of a three-days 
 conference on week-day religious instruction. 
 
 "1. The church and 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 educa- 
 tion, 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 oppor- 
 tunity and strength for religious education should be reached by 
 consultation between parents and public-school authorities with- 
 out formal agreement between the state and the churches as in- 
 stitutions. 
 
 "4. The work of religious instruction and training should be 
 done by such institutions as the home, the 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 in- 
 struction and training. 
 
 "(2) Upon more adequate provision for training in the ex- 
 perience of public and private worship, and for the use of wor- 
 ship as an educational force. 
 
 "(3) Upon the degree to which the materials and methods em- 
 ployed express both sound educational theory and the ideals of 
 
 170 
 
RESOLUTIONS AND DECLARATIONS 171 
 
 the religious community in a systematic plan for instruction and 
 training which shall include all the educational work of the local 
 church, whether such church works independently or in coopera- 
 tion with other churches. 
 
 "(4) Upon the degree to which professional standards and a 
 comprehensive plan are made the basis of the preparation 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 sympathetic 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." 
 
 II. THE INTERNATIONAL SUNDAY SCHOOL ASSOCIATION 
 
 "The Committee on Education of the International Sunday 
 School Association recommends the following system of reli- 
 gious SCHOOLS to complement the system of public schools: 
 
 1. A system of schools for the masses, including, 
 
 a. Elementary Schools 
 
 b. Secondary Schools 
 
 c. Religious Day Schools, coordinate with the church 
 
 schools 
 
 d. Adult Schools 
 
 e. Church Colleges 
 
 f. Graduate Schools of Religion. 
 
 2. A system of training schools, including, 
 
 a. Training Classes in the Local Churches 
 
 b. Community Training Schools 
 
 e. Training Schools for Special Groups 
 
 d. Departments of Religious Education in Colleges, 
 
 e. Graduate Schools of Religious Education. 
 
 3. A system of supervision, including, 
 
 a. Superintendent of Local School 
 
 b. Community Superintendent of Religious Education. 
 
 c. County or City Superintendent of Religious Education 
 
 d. State or Provincial Superintendent of Religious Edu- 
 
 cation. 
 
172 THE WEEK-DAY CHURCH-SCHOOL 
 
 e. International General Superintendent of Religious Ed- 
 ucation." 
 
 m. SUGGESTED PLATFORM FOR RELIGIOUS BODIES INTERESTED IN 
 WEEK-DAY RELIGIOUS SCHOOLS 
 
 1. Upon the home must primarily rest the responsibility for 
 religious instruction and training. 
 
 2. The public school came into existence to assist the home and 
 the state in the interests of the child. 
 
 3. When the home and school are unable to give the child a 
 necessary life equipment, the need of which they mutually 
 agree upon, cooperation is necessaiy. 
 
 4. By cooperation we mean that -the public school authorities 
 shall assign to the pupil upon the definite request of the 
 child's parent, or guardian, a portion of his school time to 
 be given up to religious instruction at such place as shaJl 
 be selected by the parent. 
 
 5. The importance of securing school time is to emphasize in 
 the eyes of the child that religion" is a part of his daily 
 "business" an opportunity for larger self-expression. 
 (Adopted by a committee representing schools and churches 
 in some ten cities.) 
 
 IV. PRESBYTERIAN 
 
 (From a Bulletin Issued by The Presbyterian Board of Pub- 
 lications and Sunday-school Work, 1920.) 
 
 Week-Day Religious Instruction. — The Daily Vacation Bible 
 School cannot fill all the gap. It can only fill the gap in vacation 
 time. It leaves the school year with the burden of religious edu- 
 cation carried by the Sunday School — a Sunday School, meeting 
 one hour a week. The Religious Education Division of the Inter- 
 Church World Movement reports that the 1,600,000 Jewish chil- 
 dren in the United States receive an average of 250 hours' reli- 
 gious education annually. The 8,000,000 Catholic children receive 
 200 hours of religious education annually. But the Protestant 
 children receive an average of only 26 hours of religious educa- 
 tion annually. What we supremely value we take pains to pass 
 on to our children. Do the Jews prize their religion so much 
 more highly than the Protestants? Do the Catholics realize the 
 value of their religious heritage so much more than the Protes- 
 
RESOLUTIONS AND DECLARATIONS 173 
 
 tants? Here is an appalling failure of Protestanism, a failure 
 that threatens its life. We may do one of three things : 
 
 a. Insist that the State pro\dde religious education in the public 
 schools. That would certainly result in the secularization of reli- 
 gious instruction. Moreover, it is contrary to the principles of 
 democracy. 
 
 h. Erect a system of parochial schools. That would withdraw 
 the Church's children from the common life of the public schools 
 which is so essential an element in training for life in a democracy. 
 
 c. Create, in cooperation with the public schools, a system of 
 week-day religious instruction. This instruction to be given under 
 Church auspices, at the Church's expense, by teachers provided 
 by the Church. It would be real religious education. The Gary 
 Plan is a well-known and successful experiment. Other experi- 
 ments are being tried here and there over the country. The Board 
 proposes to encourage these experiments, to become a clearing 
 house of information concerning them, and to help the Church 
 find its way toward an adequate system of week-day religious 
 instruction. The General Board of Education is cooperating, 
 particularly in the matter of securing legislation which allows 
 credit in the State schools for work done in the Church schools. 
 Intelligent and persistent effort will be required. It will cost 
 money. But the Protestant Church is to-day paying three times 
 as much for its janitors as it is paying for the religious education 
 of its children and youth. 
 
 V. THE SUNDAY SCHOOL COUNCIL 
 
 The Sunday School Council of Evangelical Denominations, at 
 its annual meeting held in St. Louis January 28-30, 1920, ap- 
 pointed a special Committee on Week-Day Religious Instruction 
 and instructed that committee to prepare a report to be submitted 
 at the next annual meeting of the council. This report is being 
 prepared upon the basis of the following principles: 
 
 I. In view of the constitutional provision for the separation 
 of church and state and of its guarantee of religious 
 freedom to all, week-day religious instruction will be 
 conducted, necessarily, upon a voluntary basis and with- 
 out the use of public funds. 
 II. The responsibility for week-day religious instruction can- 
 not rest upon the state, but it does rest upon the church. 
 There is imperative need that the church be further 
 awakened to an intelligent sense of its inherent right, its 
 essential function, and its moral obligation to teach re- 
 ligion to all future citizens. 
 
174 THE WEEK-DAY CHURCH-SCHOOL 
 
 IIL Just as common intelligence is impossible without the 
 common school, so common religion and morality are im- 
 possible without common religious and moral training. 
 
 IV. If religious training is to be universal it must be organ- 
 ized and maintained, ultimately, on the basis of geograph- 
 ical areas, and not on the basis of competitive denomi- 
 national activity. However, during the present transition 
 period, independent denominational efforts may be both 
 necessary and serviceable. 
 V. The religious life of America will never cease to fall into 
 denominational molds. The moral, financial, religious 
 and educational resources necessary to sustain a credit- 
 able system of week-day religious instruction will come 
 largely from the denominations. Hence the integrity 
 and autonomy of denominational units will always be 
 conserved; it is through them that the church (universal) 
 will function educationally. 
 
 VI. The Sunday school, because of its many limitations, can- 
 not carry the full responsibility for the religious training 
 of American youth. In addition to its highly important 
 work there will be required a substantial program of 
 week-day instruction. 
 VII. The community is a natural unit in our national life. 
 Practical considerations make it necessary to establish 
 community programs of religious education and to con- 
 duct them on the basis of a large measure of local con- 
 trol, such as obtains in the operation of the public school 
 system. 
 VIII. All such local community programs of religious education 
 will recognize the inalienable responsibility and worth of 
 the public school. Through close affiliations and co- 
 operation with it they will seek to build a unified and 
 coherent system of American education wherein the social 
 ideals now being engendered by the public school will 
 be reenforced and supported by religious motives, and 
 wherein the religious motives of the pupils will find ex- 
 pression in suitable tjT)es of social and civic activities. 
 
 IX. Public school boards ought to be willing to make the 
 experiment of giving from two to three hours per week 
 of time in the grade schools or from two to three units 
 of credit in the high school, or both, for purposes of 
 religious instruction. They should not be asked to make 
 the experiment, however, unless it is in the hands of those 
 • who have an intelligent appreciation of what is involved 
 
 in making it a permanent success; nor should they con- 
 tinue the practice of giving such time or credits unless 
 educational values are clearly established within a reason- 
 able length of time. 
 
RESOLUTIONS AND DECLARATIONS 175 
 
 X. Because of its close correlation with the work of the pub- 
 lic school, the curriculum of the week-day religious schools 
 will carry values common to all denominations, leaving 
 to the Sunday school many of these common values as 
 well as all sectarian and distinctively denominational 
 matters. Careful correlation between the curriculum of 
 the church school and that of the M'erk-day religious 
 schools is essential. They should constitute a well inte- 
 grated system. 
 XI. In the inauguration and development of such a program, 
 points of close correlation with the public school curric- 
 ulum will occur chiefly in the subjects of geography, 
 reading, history, English composition, civics and morals; 
 but the instruction in religions will be given in such a 
 manner that the religious motive will permeate the study 
 of all other subjects. 
 XII. The curricula of both public and church schools are 
 already overcrowded. It is futile to try to include in 
 them all subjects that are inherently and educationally 
 valuable. Henceforth, the questions: What subjects to 
 include. How much time to give to each, and. What sub- 
 jects to exclude, will have to be answered on the basis 
 of relative values. 
 Xm. In setting up a local organization to carry through such a 
 program, the following principles should be recognized: 
 
 1. Each denomination, through its properly constituted 
 Sunday school authorities, has the right and duty to 
 direct its own Sunday school work. 
 
 2. There is need of cooperative effort between the va- 
 rious denominations and between general organizations 
 such as the International Sunday School Association, 
 the Y. M, C. A. and Y. W. C. A. 
 
 3. Community and local organizations have rights of ini- 
 tiative and local self-government. 
 
 4. The cooperating local churches and organizations have 
 the right as such to be repr sented in the direction 
 and control of any community movement which has for 
 its purpose either the training of Trorkers for the local 
 churches or the religious instruction of the children 
 of the churches. 
 
 XIV. In the selection and employment of teachers who are to 
 be responsible for the week-day program, the primary con- 
 sideration is their ability to teach with sincerity and en- 
 thusiasm the material contained in V.h9. week-day curric- 
 ulum. Such ability presupposes both professional train- 
 ing and personal loyalty to those gmnt spiritual truths 
 that underlie all ordered and peaceable civilization. 
 
176 THE WEEK-DAY CHURCH-SCHOOL 
 
 VI. THE MITTHODIST BOARD OF SUNDAY SCHOOLS 
 
 Some Guiding Principles of Week-Day Religious Instruction 
 
 Pastors and other church leaders who are contemplating the 
 launching of week-day religious schools are urged to study care- 
 fully the principles involved in such an undertaking. 
 
 This work is still in an experimental stage. Nevertheless, there 
 has been a sufficient period of study and experimentation to clear 
 up many practical problems. An attempt has been made to 
 gather up the results of these experiments and to make a thorough 
 study of the factors involved. The results are set forth in the 
 following statements. 
 
 It is hoped that advantage will be taken of this information 
 before new projects are undertaken. It is better not to launch a 
 program of week-day religious instruction at all than to make a 
 wrong start, awaken opposition unnecessarily, and soon arrive at 
 a situation of embarrassment and temporary defeat. 
 
 The movement is rapidly gaining headway. It is destined to 
 make a direct and vital contribution to the welfare of our 
 American communities and of the nation. Conditions are ripe for 
 the inauguration of these schools. The public is interested; the 
 immediate need is for trustworthy leaders in local churches. 
 
 I. The Sunday school, because of its limitations in time, equip- 
 ment, and trained leaders, cannot carry the full responsibility for 
 the religious training of American youth. In addition to its 
 highly important work on Sunday there is required a substantial 
 program of week-day instruction and activity. 
 
 II. The responsibility for week-day religious instruction 
 cannot rest upon the state, but it does rest upon the home and the 
 church. There is imperative need that the church leaders become 
 well informed concerning this primary responsibility and that the 
 church members be further awakened to an intelligent sense of 
 the church's inherent right, its essential function, and its moral 
 obligation to teach religion to all future American citizens. 
 
 III. The religious life of America falls naturally into de- 
 nominational molds. The moral, financial, religious and educa- 
 tional resources necessary to sustain a creditable system of week- 
 day religious instruction will come primarily from the denomina- 
 tions. Hence, the integrity and autonomy of the denominational 
 units need to be conserved. It is through them that the church 
 (universal) will finally perfect an adequate educational program. 
 
 IV. Just as common intelligence is impossible without the 
 common school, so common religion and morality are impossible 
 
RESOLUTIONS AND DECLARATIONS 177 
 
 without a program of religious and moral training that stresses 
 common values. 
 
 V. Because of its close correlation with the work of the public 
 school, the curriculum of the week-day religious schools will carry- 
 values common to all denominations, leaving to the Sunday school 
 many of these common values as well as all sectarian and dis- 
 tinctively denominational matters. Careful correlation between 
 the curriculum of the church school and that of the week-day 
 religious schools is essential. They should constitute a well inte- 
 grated system. 
 
 "VT. If religious training is to be universal it must be organized 
 and maintained, ultimately, on the basis of geographical areas, 
 and not on the basis of competitive denominational activity. 
 However, during the present transition period, independent de- 
 nominational efforts may be both necessary and serviceable. 
 Wherever such independent projects are undertaken they should 
 be guided consciously and tactfully toward the larger task of the 
 religious training of all the children of all the people. 
 
 VII. In view of the constitutional provision for the separation 
 of church and state and of its guarantee of religious freedom to 
 all, week-day religious instruction will be conducted necessarily 
 upon a voluntary basis and without the use of public funds, school 
 buildings, or equipment except when rented for this purpose. 
 
 VIII. Week-day religious instruction may be sponsored in 
 three ways : 
 
 1. By a local church, acting independently of other institutions. 
 
 2. By a group of churches cooperating, and exclusive of all 
 other religious interests or institutions. 
 
 3. By a community council of religious education consisting 
 primarily of church members but including also those who repre- 
 sent other community interests. This council is directly respon- 
 sible for the conservation of the interests of the churches. It 
 does not supersede or antagonize them. 
 
 IX. Week-day religious instruction should be housed either in 
 churches located near to the public schools or in buildings erected 
 for this purpose and located in close proximity to the public 
 schools. If public school buildings are used, it should be with 
 the understanding that such arrangement is only temporary. 
 Suitable rental should be paid for such use. Where nearby 
 churches are used suitable equipment and arrangement of class- 
 rooms should be provided. 
 
 X. For the purposes of week-day religious instruction the 
 children in Grades I and II in the public schools may be grouped 
 
178 THE WEEK-DAY CHURCH-SCHOOL 
 
 together. Likewise the children of Grades III and IV; V and 
 VI; VII and VIIL 
 
 XL The community is one of the natural units in our national 
 life. Practical considerations make it prudent, as far as possible, 
 to establish community programs of religious education and to 
 conduct them on the basis of a large measure of local control. 
 Thus cooperation with the public school system may be brought 
 about with greatest ease. 
 
 XII. All such local community programs of religious educa- 
 tion will recognize the inalienable responsibility and worth of the 
 public school. Through close affiliations and cooperation with it 
 they will seek to build a unified and coherent system of American 
 education wherein the social ideals now being engendered by the 
 public school will be reenforced and supported by religious 
 motives, and wherein the religious motives of the pupils will find 
 expression in suitable types of social and civic activities. 
 
 XIII. Public school boards ought to be willing to make the 
 experiment of giving from two to three hours per week of time 
 in the elementary schools or from one to two units of credit in 
 the high school, or both, for purposes of religious instruction. 
 They should not be asked to make the experiment, however, 
 unless it is in the hands of those who have an intelligent appre- 
 ciation of what is involved in making it a permanent success; 
 nor should they continue the practice of giving such time or 
 credits unless educational values are clearly established within a 
 reasonable length of time. 
 
 XIV. In the inauguration and development of such a pro- 
 gram, points of close correlation with the public school curriculum 
 will occur chiefly in the subjects of geography, reading, history, 
 English composition, civics and morals; but the instruction in 
 religion will be given in such a manner that the religious motive 
 will permeate the study of all other subjects. 
 
 XV. The curricula of both public and church schools are 
 already overcrowded. It is futile to try to include in them all 
 subjects that are inherently and educationally valuable. Hence- 
 forth, the questions: What subjects to include. How much time 
 to give to each, and What subjects to exclude, will have to be 
 answered on the basis of relative values. 
 
 XVI. In setting up a local organization to carry through 
 such a program, the following principles should be recognized : 
 
 1. Each denomination, through its properly constituted Sun- 
 day school authorities, has the right and duty to direct its own 
 Sunday school work. 
 
RESOLUTIONS AND DECLARATIONS 179 
 
 2. There is need of cooperative effort between the various 
 denominations and between general organizations such as the 
 International Sunday School Association, the Y. M. C. A. and 
 Y. W. C. A. 
 
 3. Community and local organizations have rights of initiative 
 and local self-government. 
 
 4. The cooperating local churches and organizations have the 
 right as such to be fully represented in the direction and control 
 of any community movement which has for its purpose either the 
 training of workers for the local churches of the religious instruc- 
 tion of the children of the churches. 
 
 XVII. In the selection and employment of teachers who are 
 to be responsible for the week-day program, the primary con- 
 sideration is their ability to teach with sincerity and enthusiasm, 
 the material contained in the week-day curriculum. Such ability 
 presupposes both professional training and personal loyalty to 
 those great spiritual truths that underlie all ordered and peaceable 
 civilization. 
 
 XVIII. A careful estimate of the necessary budget should be 
 made in advance of the launching of the work. Adequate funds 
 should be provided from sources that are, themselves, permanent 
 and substantial. 
 
 VII. RELATIONS TO PUBLIC EDUCATION 
 
 I. Attitude of Educational Authorities 
 
 DEPAETMENT OF PUBLIC INSTRUCTION" 
 Rochester, New York 
 
 January, 1920. 
 To the parent : 
 
 At a recent meeting of the Board of Education the following 
 resolution was passed concerning religious instruction : 
 
 The importance of religious instruction both to the individual and 
 to the country, is generally recognized. By common consent, how- 
 ever, the free public school system of this country cannot teach relig* 
 ion. The responsibility for such instruction must rest upon the home 
 and the church. But the public school can and should cooperate to 
 the limit of its power with the home and the church to the end that 
 the greatest possible number of boys and girls may receive effective 
 religious instruction. 
 
 ''Under the single teacher plan of school organization that usually 
 prevails in the elementary school, it is necessary that all pupils should 
 
180 THE WEEK-DAY CHURCH-SCHOOL 
 
 remain in school during the entire day. But under the subject de- 
 partmental plan of the upper high school, the subject group depart- 
 mental plan of the junior high school, and the semi- departmental 
 plan now operative in some of the elementary schools, it is practi- 
 cable, under certain conditions, to allow pupils to leave the school .for 
 a period of religious instruction without thereby interfering with 
 their normal scliool progress. 
 
 ''Therefore, Be it Resolved: — That upon an approved application 
 from any established religious body or society incorporated under 
 the laws of the State of New York, the Board of Education cooperate 
 in this work of religious instruction by excusing pupils for such in- 
 struction subject to the following provisions: 
 
 "1. Pupils shall be excused for religious instruction upon the 
 written request of parents or guardians only. 
 
 "2. The religious body desiring to give such instruction shall file 
 with the Board of Education a written application stating the length 
 of the course, the name and qualifications of the instructor, and the 
 location and nature of the facilities that have been provided for 
 this instruction. It shall, furthermore, furnish such reports of at- 
 tendance and progress of pupils as the Board of Education may 
 require. ' ' 
 
 (Here follows a paragraph giving information about a par- 
 ticular religious school.) 
 
 You will note that the school will not excuse pupils for this 
 purpose except upon the specific request of parents. If you 
 desire to register your child for the course please fill the enclosed 
 card and return it pot later than Friday of this week. 
 
 Very truly yours, 
 
 HERBERT S. WEET, 
 
 Superintendent of Schools. 
 
 October, 1920. 
 THE STATE OP ILLINOIS 
 
 Statement Issued hy State Superintendent Blair of Springfield, III., 
 with Belation to the Oak Parle Weelc-day Beligious Instruction. 
 
 "The State Superintendent of Instruction commenting upon week- 
 day religious instruction points out that there is no illegality about 
 the program. Beyond the state requirement that physiology and 
 hygiene be taught to every child, each community is charged vsdth 
 the responsibility of determining its ov^n course of study. State 
 Superintendent Blair states that there are no definite hours of instruc- 
 tion required by law. In this also the community fixes its own hours 
 of instruction. It has the right to permit children to go to classes 
 in religion if the parents so desire. The decision is one for the 
 parents to make in each individual case after the Board of Education 
 has granted permission. ' * 
 
RESOLUTIONS AND DECLARATIONS 181 
 
 THE UNIVERSITY OF THE STATE OF NEW YORK 
 
 Memorcmdum for President Finley from Dr. Wheeloch: 
 
 It seema to me that the quotation from State Superintendent Blair 
 of Illinois covers the ease very fully for New York State as well as 
 for Illinois. Our law provides, as does the law of Illinois, that the 
 Board of Education or Board of Trustees shall prescribe courses of 
 study to be pursued in such schools, but does not fix the number of 
 hours per day which must be devoted to such instruction. It would 
 seem to me that if the time devoted to religious instruction does not 
 interfere with the regular work of the school, there would be no 
 legal restriction on such work, that it is entirely within the discretion 
 of any local school board to determine whether or not there is such 
 interference. 
 
 (Signed) Chas. F. Wheblook. 
 October 18, 1920. 
 
CHAPTER XX 
 
 SOUECES OF INFORMATION 
 
 I. AGENCIES 
 
 1. The Beligious Education Association (1440 East 57th 
 Street, Chicago) has published several hundred pages on the 
 subject in the magazine, "Religious Education," and in pamphlet 
 form. It has given away hundreds of thousands of pamphlets on 
 this and other aspects of its work; commonly these may be had, 
 free, on application. It maintains a Bureau of Information to 
 answer specific questions in this field. It has held a number of 
 conferences on week-day work, and many of its officers are ready 
 to give personal advice and aid. 
 
 2. Inter-Denominational Committee on Week-Day Religious 
 Instruction (Secretary: Mrs. Harry Webb Farrington, 615 West 
 138th Street, New York), organized to cooperate with all educa- 
 tional and religious bodies in New York City in the study of 
 problems, preparation of plans adapted to differing situations and 
 various church communions, and to secure cooperative effort 
 looking toward city-wide provision for week-day work. 
 
 3. Denominational Boards. A number of the denominational 
 boards of "Sunday Schools" and of "Religious Education" have 
 appointed special secretaries in charge of this work. Amongst 
 them are: 
 
 Baptists (Northern), Rev. T. S. Young, 1701 Chestnut Street, 
 Philadelphia, Pa. 
 
 Presbyterian (U. S. A.), Rev. W. A. Squires, Witherspoon 
 Building, Philadelphia. 
 
 Methodist, S. S, Board, Rev. James V. Thompson, 58 East 
 Washington Street, Chicago, 111. 
 
 Episcopal, Mr. Edward Sargent, 389 Fourth Avenue, New 
 York City. 
 
 4. The International Sunday School Association (5 North 
 Wabash Avenue, Chicago) has a committee on education whose 
 province it is to study week-day instruction and to promote plans 
 for the same. Its work has up to this date been restricted prin- 
 cipally to the development of community training institutions to 
 prepare voluntary workers. 
 
 182 
 
SOURCES OF INFORMATION 183 
 
 n. LITEEIATURE ON METHODS 
 
 1. Books : 
 
 ** G. U. Wenner, "Religious Education and the Public Schools'' 
 (American Tract Society, 1913). 
 
 The first proposal of a plan suitable to American conditions. 
 
 B. S. Winchester, "Religious Education and Democracy" 
 (Abingdon Press, 1917). 
 
 A review and survey of the need and a study of several experi- 
 ments in week-day work. 
 
 W. S. Athearn, "Religious Education and American Democ- 
 racy" (Pilgrim Press, 1917). 
 
 A brief study of week-day schools and accredited high-school 
 work, with special reference to a community system of religious 
 education. 
 
 ** Henry F. Cope, "The Week-Day Church School" (Geo. H. 
 Doran Co., 1921). 
 
 A survey of week-day work in the United States up to date, 
 with brief discussion of principles, methods and needs, intended 
 to guide those planning week-day schools. 
 
 2. Pamphlets : 
 
 (1) "Week-day Church Schools of Gary," A. A. Brown, Reli- 
 gious Education Association.* 
 
 (2) "Instruction in Religion in Relation to Public Education," 
 Religious Education Association.* 
 
 (3) "Teachers for Week-day Schools of Religion," W. S. 
 Athearn, Religious Education Association.* 
 
 (4) "Religious Instruction and Public Education," 8 papers; 
 Religious Education Association.* 
 
 The above are surveys of the situation and of experiments up 
 to 1916. They also discuss the educational and civic principles 
 involved. 
 
 (5) "Week-day Religious Instruction," Bulletin No. 14; Amer- 
 ican Baptists. 
 
 (6) "The Gary Plan of Church Schools," Presbyterian Board. 
 
 (7) "The Progress of Week-day Religious Instruction," Chi- 
 cago Church Federation. 
 
 ** Indicates the essential books and pamphlets on account of Imme- 
 diacv and completeness. 
 
 * Indicates out of print, but this material is of sufficient value to 
 be found in libraries, especially in college and theological seminary 
 libraries. 
 
184 THE WEEK-DAY CHURCH-SCHOOL 
 
 (8) "Two Types of Week-day Church Schools," Presbyterian 
 Board. 
 
 (9) "Some Questions," Department of Religious Education, 
 Protestant Episcopal Board. 
 
 **(10) "The Van Wert Plan," Local Religious Education Board, 
 Van Wert, Ohio. (25c.) 
 
 **(11) The Community Religious Schools at Gary, Local Board 
 of Religious Education, 700 Adams St., Gary, Ind. (25c.) 
 
 (12) "The Toledo Plan," Inter-Church Federation, Nicholas 
 Building, Toledo, Ohio. 
 
 (13) Reports of the Interdenomination Committee for Work- 
 day Religious Instruction, 625 West 138th Street, New York City. 
 
 (14) "The Educational Work of the Church," Bulletin 10 
 (1919); U. S. Bureau of Education. 
 
 The above are brief surveys and reports covering the period 
 between 1917 and 1920. No. 7 gives a concise summary of nearly 
 all plans in 1920. No. 8 classifies the principal schools according 
 to plans of organization. No. 9 answers practical questions on 
 plan of organization. No. 14 includes the week-day schools and 
 Sunday schools, but does not give statistical reports. 
 
 (15) "The Wednesday Religious Hour," G. U. Wenner, The 
 Lutheran Society. 
 
 (16) "Week-day Religious Instruction," R. W. Miller, Re- 
 formed Church. 
 
 **(17) "Week-day Religious Instruction," John E. Stoul, De- 
 partment of Religious Education, Northwestern University. (25c.) 
 Nos. 15 and 16 are earlier documents on the need for week-day 
 schools of religion. No. 1 is a careful study of the principles 
 involved and of the methods of organization, curriculum and 
 school work. 
 
 Pamphlets on High-school Accredited Study — 
 
 "North Dakota Plan of Bible Study," Religious Education 
 Association.* 
 
 "Credit for Bible Study," Religious Education Association.* 
 
 "Secondary Credit Courses in Bible Study," Iowa State Teach- 
 ers^ Association. 
 
 Commission report on "Unit of Bible Study for Secondary 
 Schools," Religious Education Association. 
 
 ** Indicates the essential boolis and pamphlets on account of imme- 
 diacy and completeness. 
 
 * Indicates out of print, but this material is of sufficient value to 
 be found in libraries, especially in college and theological seminary 
 libraries. 
 
SOURCES OF INFORMATION 185 
 
 "Bible Study and the Public Schools," Presbyterian Board. 
 Pamphlets on the Daily Vacation Schools may be obtained 
 from any of the denominational boards. 
 
 3. Articles : 
 
 (1) In "Religious Education" : 
 
 Athearn, W. S., "Teachers for Week-day Religious Schools," 
 June, 1916, p. 245. 
 
 Bradner, Lester, "The Gary Plan," February, 1915, p. 5. 
 
 * Brown, Arlo A., "The Week-day Schools of Gary," February, 
 1916, p. 5. 
 
 Brown, S. W., "Present Legal Status," April, 1916, p. 103. ^ 
 
 * Coe, G. A., "A General View of the Movement," April, 1916, 
 p. 109. 
 
 * Cope, Henry F., "The Church and the Public School," De- 
 cember, 1915, p. 566. 
 
 * Committee of Seven, Report on New York City, February, 
 1915, p. 46. 
 
 * Cowles, May K., "Van Wert Plan," February, 1920, p. 26. 
 
 * Davis, Dora, "Progress in Week-day Instruction," June, 1919, 
 p. 193. 
 
 Ensign, F. C, "Religious Education and the Public Schools," 
 December, 1915, p. 549. 
 
 Finley, John H., "Week-day Religious Instruction," February, 
 1918, p. 5. 
 
 Gardner, W. E., "Correlations," August, 1914, p. 392. 
 
 Haas, J. A., "Week-day Religious Education and Public 
 Schools," February, 1914, p. 26. 
 
 * Hoag, Victor, "Batavia Plan," December, 1920, p. 307. 
 Hughes, R., "Limitations of the Public Schools," February, 
 
 1912, p. 578. 
 
 Kelly, R. L., "School and Church Cooperating," December, 
 1915, p. 540. 
 
 * Krumbine, M. H., "Dayton, Ohio," December, 1920, p. 344. 
 Lewis, E. S., "Do Plans Endanger Our Liberties?" June, 1916, 
 
 p. 259. 
 
 * Lynch, L. V., "The Lakewood Plan," June, 1915, p. 256. 
 Magnes, J. L., "Attitude of the Jews," June, 1916, p. 226. 
 Meyer, H. H., "Protestant Point of View," June, 1916, p. 239. 
 Mudge, E. L., "Psychology of Week-day Religious School," De- 
 cember, 1920, p. 305. 
 
 * Descriptive and Historical Articles. 
 
186 THE WEEK-DAY CHURCH-SCHOOL 
 
 •Mutch, W. J., "Madison Religious Day School," August, 1914, 
 p. 386. 
 
 Myers, C. A., "Correlated Bible Study in Canada," June, 1915, 
 p. 269. 
 
 * Seaman, W. G., "The Gary Plan, Reports on," October, 1918, 
 p. 388. 
 
 * Seaman, W. G., "The Gary Plan," December, 1918, p. 423. 
 
 * Settle, M. T., "Community Schools," June, 1916, p. 252. 
 
 * Squires, V. P., "North Dakota Plan," June, 1915, p. 264. 
 Stout, J. A., "Community Projects," December, 1920, p. 310. 
 Thompson, J. V., "Conditions of Week-day Work," December, 
 
 1920, p. 342. 
 
 White, F. M., "Religious Day School," December, 1910, p. 504. 
 
 Wirt, W. A., "Gary Public School and Churches," June, 1916, 
 p. 221. 
 
 * Vaughn, H. R., "Religious Day School," April, 1920, p. 108. 
 Wood, C. A., "Religious Week-day Instruction," August, 1917, 
 
 p. 259. 
 
 Zepin, George, "The Gary Plan," June, 1915, p. 259. 
 
 Reports on various experiments, see Vol. 15 (1920), pp. 26, 
 48, 50, 124, 166, 186, 296, 307, 309. 
 
 (2) Other Periodicals: 
 
 A Review in "Literary Digest," October 19, 1915. 
 
 Bradner, Lester, "Arkansas Teacher," February, 1915. 
 
 Coe, George A., "School and Society," January 20, 1915. 
 
 Cope, Henry F., "Bible and Public Schools," "Open Court," 
 September, 1920. 
 
 Hogan, W. E., Bulletin Southern Methodist Board of Educa- 
 tion, February, 1915. 
 
 Winchester, B. S., "The Church School," September, 1920. 
 
 Reports of Schools, "The Christian Educator," April, 1920. 
 
 Kelly, R. L., "Educator Journal," December, 1913. 
 
 Weis, J. Max, on Gary schools, "Hebrew Union College 
 Monthly," March, 1919. 
 
 4. Material in Books: 
 
 Atheam, W. S., "Religious Education and American Democ- 
 racy," pp. 113-135. 
 
 Athearn, W, S., "Correlation of Church Schools and Public 
 Schools," Maiden Pamphlets, No. 2. 
 
 Brown, S. W., "Secularization of American Education." 
 
 An important historical study of the separation of church and 
 state in education. 
 
 * Descriptive and Historical Articles. 
 
SOURCES OP INFORMATION 187 
 
 Cope, Henry F., "School in the Modem Church" (Doran,1919). 
 
 Chs. 8-10. 
 
 Discusses week-day work in relation to the larger program of 
 the church school. 
 
 Cope, Henry F., "Religious Education in the Church" (Scrib- 
 ners, 1918). Ch. 20. 
 
 On the place of week-day work in the activities of a church. 
 
 Cope, Henry F., "Education for Democracy" (Macmillan, 
 1920). Ch. 17. 
 
 The plan from the community point of view and in relation 
 to social and civic needs. 
 
 Coe, George A., "A Social Theory of Religious Education" 
 (Scribners, 1917). Ch. 16. 
 
 Fundamental conditions for an extended program of religious 
 instruction. 
 
 Winchester, B. S., in "Cooperation in Christian Education" 
 (Missionary Education Movement, 1917). Ch. 2. 
 
 An historical and current survey, fairly comprehensive, includ- 
 ing the general conditions, prepared as a report for The Federal 
 Council of Churches. 
 
 Chappell, Harriet, "The Church Vacation School" (Revell, 
 1915). 
 
 The organization and methods of the daily vacation school. 
 
 Stafford, Hazel S., "The Vacation Religious School" (Abing- 
 don, 1920). 
 
 An account of the vacation schools founded by Mr. Vaughn, 
 with especially valuable treatment of the curriculum. 
 
 Encyclopaedia of Sunday Schools — Articles "Gary," "Week- 
 day." 
 
 III. LITERATURE ON GENERAL PRINCIPLES 
 
 (Books and articles which deal with the fundamental prin- 
 ciples of instruction in religion in relation to general education.)^ 
 
 Brown, Samuel W., "The Secularization of American Educa- 
 tion" (Teachers' College). 
 
 Cope, Henry F., "Education for Democracy" (Macmillan, 
 1920). 
 
 Cope, Henry F., "Bible and Public Schools" ("Open Court," 
 September, 1920). 
 
 Crocker, J. H., "Religious Freedom in American Education" 
 (American Unitarian Association, 1903). 
 
 Coe, George A., "A Social Theory of Religious Education," 
 Ch. 17 (Scribners, 1917). 
 
188 THE WEEK-DAY CHURCH-SCHOOL 
 
 Gladden, W., "Religion and Public Schools" (in Atlantic 
 Monthly, January, 1915). 
 
 Fisher, G. P., "On American Controversy" (Forum, Vol. VH, 
 p. 119). "The French Schools Debate" (Journal of Education, 
 London, April, 1910). 
 
 Hall, Arthur J., "Religious Education in the Public Schools of 
 the State and City of New York" (University of Chicago Press). 
 
 Harris, W. T., Report of the Commissioner of Education, 1897- 
 1898, Chs. 31 and 32. 
 
 Harris, W. T., "The Separation of the Church from the Public 
 School," Proc. N. E. A, 1903, pp. 351-360. 
 
 narrower, Pascal, Report of a Questionnaire, on the subject of 
 "Moral and Religious Instruction in Our Public Schools, and of 
 Week-day Religious Education," June, 1909. (West New 
 Brighton, N. Y.) 
 
 Hervey, W. L., "Religious Teaching in Elementary Public 
 Schools," Bible in Practical Life, p. 311. (Religious Education 
 Association, 1904.) 
 
 Home, H. H., "Religious Teaching in Public Schools," Bible 
 in Practical Life, p. 276. (Religious Education Association, 
 1904.) 
 
 Hughes, Richard C, "Limitations of Public Schools," Religious 
 Education, February, 1912, pp. 578-587. 
 
 Hurlbut, Elisha P., "A Secular View of Religion in the State, 
 and the Bible in the Public Schools." (J. Munsell, Albany, N. Y., 
 1870.) 
 
 Janssen, Johannes, "Elementary Schools and Religious Educa- 
 tion of the People." (Philadelphia, 1903.) A reprint of Chapter 
 2, Vol. I, "History of the German People." 
 
 Lesher, G. W., "Religious Instruction in State Schools." Re- 
 port of Baptist Congress, 1905, p. 68. 
 
 Manning, H. E., "On the American Controversy," Forum, Vol. 
 VII, p. 52. 
 
 Northern Illinois Teachers' Association, Eastern Section. Meet- 
 ing at Joliet, Illinois, November 6 and 7, 1908. General topic 
 for session: "Moral and Religious Education in the Public 
 Schools." Supplemental papers (n. p., 1908). 
 
 Peabody, Andrew P., "Bible in Public Schools," U. S. Reports 
 97, 8 pp., 1563-65. 
 
 Picton, J. Allanson, "The Bible in School." (Watts & Co.) 
 
 Riley, A. N., "The Religious Questions in Public Education." 
 (Religious Education, February, 1912, pp. 588, 589.) 
 
 Riley, A. N., et al., "The Religious Question in Public Educa- 
 tion." (Longmans & Co.) 
 
IKDEX 
 
 Abernethy, Mary E., Supt. at 
 
 Gary, 58 
 Abingdon Series of text-books, 
 
 126 
 Absence blank, 165 
 Accredited high-school Bible 
 
 Study, 77, 147, 184 
 Administration, 113 
 
 educational, character of, 114 
 Attendance Eecord Forms, 166, 
 
 169 
 Avann, Eev. W. A. (Gary), 57 
 
 Baltimore, schools, 84 
 Batavia, 111., schools, 70, 164 
 Beacon Course of lessons, 139 
 Bible in public schools, extent of 
 use, 12, 13 
 
 courses in high-schools, 149 
 Bible Study in secondary schools, 
 
 147 
 Bibliography, 182 
 Board of Religious Education, 
 58, 95 
 
 duties of, 95, 100 
 Boards, local, community, 42 
 Budgets and maintenance, 104 
 
 at Batavia, 71 
 
 at Gary, 65 
 
 at Van Wert, 69 
 
 educational principles, 106 
 Buildings and Equipment, 61 
 
 Calumet District, schools, 81 
 
 Chicago, schools, 86 
 
 Christian Nurture Series of les- 
 sons, 139 
 
 Church, extent of religious in- 
 struction in, 12 
 conducting own school, 49 
 failure in education, 21, 118 
 Federation Plans, 98, 99 
 financial responsibility of, 105 
 group organization, 42, 49 
 
 Church, (continued) 
 
 of The Atonement (New 
 York) , curriculum, 129 
 Church Summer School (Dayton), 
 
 88 
 Cincinnati, schools, 84 
 Colorado plan of high-school 
 
 work, 147 
 Community, Organization, 94 
 and Church plans of organiza- 
 tion, 41, 49 
 Boards, types of schools con- 
 ducted by, 42 
 extent of religious instruction 
 
 in, 12 
 mass meeting for organization, 
 
 95 
 organization for school, advan- 
 tages of, 47 
 programs, 99, f 
 responsibility, financial, 105 
 Constructive Series of lessons, 138 
 Corydon, Iowa, schools, 72 
 Cowles, May K., Supt. at Van 
 
 Wert, Ohio, 67 
 Credits for week-day work, 77 
 Curriculum, problems of, 125 
 at Gary, 64, 126 
 for high-schools, 149 
 of Vacation schools, 130, 143 
 Cuyahoga Falls, schools, 81 
 
 Dangers in plans, 118 
 Dayton, Ohio, school, 88 
 Denominational schools, 49 
 Dramatization work in schools, 91 
 
 East Chicago, schools, 81 
 Educational authorities on the 
 
 plans, 179, f 
 Elmira, N. Y., schools, 86 
 Enrolment at Gary, analysis of, 
 
 62, f 
 at Van Wert, 68 
 Evanston, schools, 83 
 
 189 
 
190 
 
 INDEX 
 
 rarrington, H. W., 86 
 Federation of churches, plans, 98 
 Finances of schools, 104 
 
 ethics of, 109 
 Forma used in schools, 160 
 
 Gary, Ind., schools, 56, f 
 
 curriculum at, 64 
 Grand Rapids, Mich., schools, 84 
 
 Hammond, Ind., schools, 79 
 High-school plans, 77, 147 
 Hoag, Rev. Victor, information 
 
 from, 70 
 Holiday periods for schools, 51 
 Hyde Park, Chicago, schools, 100 
 
 Indiana Harbor, Ind., schools, 81 
 Information, published accounts 
 
 on schools, 182, f 
 sources of, 182 
 Inter-church community system, 
 
 42, 47 
 Inter-church surveys, 15, 16 
 International series of lessons, 
 
 138 
 International S. S. Association, 
 
 resolutions of, 171 
 
 Krumbine, Rev. Miles H., Day- 
 ton, 88 
 
 La Grange, 111., schools, 87 
 
 Lakewood, Ohio, plan of high- 
 school work, 148 
 
 Leadership, expert, 113 
 
 Local church schools, 49 
 
 Lutheran Church, Dayton, curric- 
 ulum, 130 
 organization, 88 
 
 Maintenance of schools, 104 
 educational principles involved, 
 106 
 
 Methodist, statement of princi- 
 ples, 176 
 
 Methods, literature on, 183 
 
 New York City, schools, 85 
 North Dakota plan of high-school 
 
 work, 148 
 Northfield, Minn., schools, 83 
 
 Northwestern University, work on 
 week-day plans, 79, 83 
 
 Oak Park, 111., schools, 84 
 superintendent's letter, 163 
 
 Organization, plans of local, 41, 
 95 
 study of plans, 47 
 
 Parochial schools, 36, 37 
 
 Plans of week-day work analyzed, 
 
 40, f 
 Platform of week-day work, 172 
 Play-time programs, 52, 60 
 Prayer, training in, 91 
 Presbyterian, statement of prin- 
 ciples, 172 
 Principles of work, books on, 187 
 Professional leadership, 113, f 
 Programs in churches, conflicting, 
 36 
 fixed, importance of, 112 
 of schools, study of, 41, 47, 55 
 of week-day work, 41, 47 
 time basis of, 43, 60 
 Protestant, religious instruction, 
 16 
 Teachers Association, New 
 York, 85 
 Public-school, relations to, 44, 63, 
 115, 121, 179 
 use of, 45, 73 
 Public support, developing, 108 
 Purpose of week-day schools, 26, 
 111 
 
 Ravenswood, Chicago, schools, 87 
 Religious day schools, 140 
 Eeligious Education, articles 
 
 from, 185 
 Religious Education Association, 
 
 resolutions of, 170 
 Religious Education, Board, 58, 
 
 95 
 present emergency in, 17 
 Religious instruction, extent of, 
 
 ll, 16 
 function of, 29 
 Religious training, importance of, 
 
 30 
 Report forms, 166, 167, 168 
 Resolutions regarding week-day 
 
 work, 170 
 Rochester, N. Y., schools, 75 
 
INDEX 
 
 191 
 
 Saturday type, 51 
 Schooling and Religious Educa- 
 tion, 28 
 School-time programs, 54 
 Scribner Series of lessons, 137 
 Sectarianism, dangers of, 122 
 Somerville, N. J., schools, 82 
 Sources of information, 182 
 Staff for school, selection of, 
 
 96 
 Statistical surveys, 15 
 St. Mark's school, Toledo, 78 
 Stout, Prof. John E., work at 
 
 Hammond, 79 
 Sunday School Council, state- 
 ment, 173 
 Sunday schools, limitations of, 13 
 failure to meet need, 18, 22 
 financial support of, 21 
 problem and the S. S., 17, 19 
 problems of, 18 
 relations to, 63 
 Summer school of religious educa- 
 tion, 83 
 Survey of present plans, 40 
 
 Teachers, standards for, 44 
 Text-book selection, 136 
 Time-programs of schools, 43, 60 
 Toledo, Ohio, schools, 76 
 Types of schools, analyzed, 41, 46 
 
 Vacation church school, 88 
 Vacation schools (Vaughn, H. 
 
 R.), 140 
 Daily Bible schools, 135, 145 
 Van Wert, Ohio, schools, 67 
 Vaughn, Rev. Howard R., 140 
 Voluntary effort, inadequate, 26, 
 
 113 
 
 Wednesday afternoon type, 51 
 Week-day work, current in 
 
 churches, 33, f 
 significance of, 25 
 Westminster, Week-day lessons, 
 
 128 
 Whiting, Ind., schools, 81 
 Wirt, Wm. E., Supt. of schools, 
 
 Gary, 57 
 Worship, training in, 91 
 
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