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tbe Untversttp of tCtcaoo
A STUDY OF RELIGIOUS EDUCATION
IN THE EVANGELICAL
DENOMINATION
A PART OF A DISSERTATION SUBMITTED TO
THE GRADUATE FACULTY IN CANDIDACY FOR
THE DEGREE OF DOCTOR OF PHILOSOPHY
DEPARTMENT OF PRACTICAL THEOLOGY
1931
By
ELMER DETWEILER RIEBEL
Private Edition, Distributed by
THE UNIVERSITY OF CHICAGO LIBRARIES
CHICAGO, ILLINOIS
1933
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12.Y "
REShi/
A STUDY OF RELIGIOUS EDUbATION IN
THE EVAIGELICAL DENOMINATION
The history of religious education in American Protes-
tantism during the nineteenth century is chiefly confined to the
activities within the various denominations. With the opening of
the twentieth century, there are indications of a breaking away
from the exclusively denominational emphasis toward the broader
field of inter-denominational cooperation.
The present period may therefore be considered as that of
a transition stage in the development of religious education. Pro-
cedures for inter-denominational cooperation are as yet in their
formative stage. Community enterprises in religious education are
still highly experimental.
The time seems opportune for a thorough and careful analy-
sis of the development of religious education within any of the
denominations in order that the values achieved and experience
gained may be conserved as a source of historical data for future
enterprises in religious education.
The Evangelical denomination, along with other Protes-
tant communions, undertook the stimulation and direction of its
own program of religious education during the greater part of the
nineteenth century. In 1832, the first Sunday School of the de-
nomination was founded at Lebanon, Pennsylvania.
This study is undertaken with the conviction that a thor-
ough review of the historical development of religious education
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in this communion, and a survey and careful analysis of signifi-
cant trends together with an evaluation of these trends, will not
only conserve the values achieved in the past but, we trust, make
a positive contribution toward the future religious educational
policy of the denomination.
Part I
Beginnings of the Evangelical Denomination
The religious conditions out of which the denomination
arose play an important part in the future development of relig-
ious education within the communion, so far as its policies and
emphases are concerned. The Evangelical denomination, numbering
260,852 adherents, (1930), had its beginning at the opening of
the nineteenth century in eastern Pennsylvania. The population
of this section of the state was made up chiefly of German-speak-.
ing peoples. It was this national group which furnished the ra-
cial background through which the denomination began and contin-
ued its work.
The beginnings of denominational consciousness center a-
round the personality of Jacob Albright, the founder of the Evan-
gelical denomination. Through his personal ministry among the
German-speaking peoples, he perfected an organization of the new
converts in the year 1800. Being familiar with the polity of the
Methodist Episcopal Church, he developed a similar type of church
life, so far as organization and discipline were concerned. The
class meeting and the circuit system formed the nucleus of church
organization.
"~i~.-"~-r~..--~~~xn-r --- a~w\xn~r~~- -*-l--i-----i--------------- - - --
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While meagre provision was made for the religious instruc-
tion of children, the home was the',cnter of religious interest.
All of the general meetings of the group were held in the homes,
until the year 1816, when the first church building was erected
in New Berlin, Pennsylvania. The first provision for the formal
instruction of children was made in 1809 when a translation of an
English catechism was authorized for use by the ministers.
The significance for religious education of this early
period from 1800 to 1832 is in the emphasis upon family life; the
home as the center of religious activity; the early religious
background of the membership; and the contribution which the re-
lationship between other religious bodies made to the development
of the Evangelical denomination
In its historical analysis of the development of religious
education within this communion, this study gives consideration to
definite trends in the following areas of religious education,
namely, (1) organization; (2) curriculum; (3) procedures of wor-
ship, teaching, leadership training, service and recreation; (4)
objectives, concluding with an evaluation of these trends.
Part II
Trends in the Organization of Religious Education
The study of the development of the organizational proced-
ure for religious education is a study, for the most part, of the
growth of the agencies of religious education, concluding with the
attempts at the correlation of these agencies, by means of boards
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of religious education.
Before considering the development within the Evangelical
denomination, it is necessary to observe the trends in religious
education elsewhere, during this period, beginning with 1830.
While religious education developed in denominational molds, there
is no question, but that the experience of one denomination in-
fluenced the procedure of another. There were two developments
outside the Evangelical denomination which had a direct bearing
upon the program of religious education within the church. These
were the influence of the Methodist Episcopal Church in its ac-
tive program of Sunday School development, and the work conducted
by the American Sunday School Union.
Regarding the influence of the Methodist church, while
there is not sufficient historical data available to draw any
positive conclusion as to the degree of influence, there is basis
for believing that the organizing of Sunday Schools within the
Evangelical Church was stimulated by the activity of the Metho-
dist group. An editorial in the first issue of the denomination-
al paper per Christliche Botachafter, (1836), gives a significant
insight. The writer is urging the church to become active in the
organizing of Sunday Schools, and continues as follows 'Other
denominations are very active in this work, and some have made
remarkable progress. The Methodists have Sunday Schools every-
where.* The fact that "the Methodists have Sunday Schools every-
where" may have served as an impetus to a similar movement within
the Evangelical body.
So far as the undenominational activities in religious
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education are concerned, the American Sunday School Union stands
out as the predominant organization. Organized in the city of
Philadelphia,- Pennsylvania, in 1824, it was able, through its
missionary and promotional program, to make itself vitally felt
in the religious educational activities of the period. Since
this organization was most active in the state of Pennsylvania
and since this also was the state in which the Evangelical denom-
ination had its beginning and the major'proportion of its member-
ship, it is obvious that it would stimulate organization of Sun-
day Schools within all denominations, including the Evangelical.
Organization of Sunday Schools
The first Sunday School of the Evangelical Church was or-
ganized in Lebanon, Pennsylvania, in October, 1832. Disciplinary
provision for the introduction of Sunday Schools in local churches
throughout the denomination was made by the general conference of
the church in the year 1835. The subsequent history of the Sun-
day School movement within the denomination is divided into two
periods,- first, the period from 1832 to 1875 during which Sunday
Schools were organized in local churches without denominational
oversight, and second, the period after 1875, in which the church
through its general conference and the delegation of responsi-
bility to the local pastor assumed control of the movement.
Since there were no definite provisions regarding methods
of organization or types of materials, local churches and pastors
hesitated in the matter of organizing Sunday Schools, not so
much from indifference as a lack of information how to go about
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it. No one board or individual in th, denomination was assigned
the responsibility for sponsoring toe Sunday School movement.
Therefore such leadership as was developed was purely voluntary.
The principal voice and worker for the cause of religious educa-
tion during the period from 1832 to 1875 was William W. Orwig.
Not only a most active supporter of the Sunday School, but as.an
author of catechisms, writer and compiler of Sunday School song
books, writer of numerous articles appearing in the denomination-
al publications, pertaining to every phase of religious education
as it was then known, the name of Orwig holds first rank in the
early development of religious education within the denomination.
It was in his capacity as editor of the Christiliche Botschafter
that we discover the important place which he occupied. Were it
not for his early writings, the available source material cover-
ing this period would be very limited. A resume of the editor-
ials and general articles reveals the deep concern he had for the
successful outcome of the Sunday School and other educational
movements, as well as a revelation of some of the problems which
came up for consideration.
The period during which Orwig was writing these articles
is characterized by the usual difficulties which arise in the de-
velopment of any new movement. First, there is the lack of under-
standing and a fear lest a successful outcome is not possible.
Second, there was a lack of effective pastoral and lay leadership.
Third, inadequate provision was made for materials to be used in
connection with the work of the school. So far as building and
equipment are concerned, the churhces were not erected with a view
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to their educational usefulness, but rather/were one-room struck
tures, planned to meet'what were considered the needs of adult
worship service.
The principal type. of activity in this early period was
the meeting and solving of difficulties as they arose. One of the
values which arise in a consideration of the historical back-
ground is that many of the problems which arose earlier still
face the modern worker in religious education. Problems of objec-
tives, curriculum, procedures and organization are present today..
The advantage which the modern worker in the field of religious
education has is that there is available for him an increasing
literature of historical data which may be relied upon as a re-
source in meeting the issues as they arise. The first Sunday
Schools in the Evangelical denomination had a minimum of organi-
zation. They were primarily schools, one of whose purposes was
instruction in the German language. The Sunday School was organ-
ized by adults in behalf of the children. The age of the children
'ranged from six to fourteen. There were no young people ot adult
classes. It was a common practice not to hold Sunday Schools dur-
ing the winter months.
The policy of including other age groups was gradually
introduced. With the inclusion of classes for young people, and
then in the emphasis placed upon the adult Bible class movement
in the latter part of the nineteenth century, provision was ulti-
mately made for all ages. In the Sunday Schools as organized at
the present time, the larger schools have adopted the department-
al method of Children's, Young People's and Adult Divisions, while
..0
the smaller schools usually provide separate groupings of the
smaller children.
A very significant development of the early Sunday School
movement in the Evangelical denomination was the placing of the
management of the school in a local "Union* or "Society," (called
in the German language "Verein"). This Union had supervision of
the local Sunday School. It was composed of adult members of the
church or community who were interested in the religious instruc-
tion of the children of the community. Monthly or quarterly dues
were required of each member of the *Union. The funds thus col-
lected provided the materials incidental to the school. This
Union was organized with a roll of officers, apart from those in
positions of responsibility in the conduct of the Sunday School
itself. One'of the essential items of business of this Union was
the selecting of those who were to conduct the school.
This organization created certain distinctive problems,
one of which was that of a competing organization with the church,
as such. Instances have been known where the official leadership
of the school was placed in the hands of those who were not mem-
bers of the church. This made for a rivalry and confusion in the
conduct of the school. One of the reasons for the antipathy of
certain pastors toward the development of the Sunday School was
because they felt it infringed upon their responsibility as min-
isters of the congregation.
In spite of repeated attempts at some sort of reorgani-
zation, the Sunday School Union was ultimately discovered to be
an unnecessary organization, and the supervision of the school
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placed directly in the" control of the pastor of the church. The
General Conference of 1875 adopted a new section in its disci-
pline, entitled, "Concerning Sunday Schools* by means of which
the pastor was made the responsible officer in charge of the
school and the local church made responsible for its operation.
In the organization of Sunday School unions, a principle
is involved which gives some merit to the organization. It plac-
ed the responsibility for the conduct of a Sunday School upon a
group of people who were sufficiently interested in the religious
education of children to become identified with an organization
especially created for that purpose. It was unfortunate that the
church group, as an organization, did not of itself assume direct
responsibility for this task, that is, provide the leadership and
furnish sufficient financial support, out of its .own treasury.
Today, the churches are endeavoring, through the local boards of
religious education, to secure the interest and support of the
church, as a church, to be responsible for the total program of
religious education. It cannot be carried out through an agency
exclusively. The purpose now is to correlate all agencies and
to regard religious education as the church's "most fundamental
function."
Regarding the numerical growth of membership in the Sun-
day School, the growth at first was very slow. Beginning with
the year 1875, however, a noticeable increase in enrollment is
observed. The first statistics available, covering the total
enrollment of the-Sunday School is for the year 1859, at which
time the Sunday School enrollment was 18,473, and the church
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membership, 38,310. That is(i there were twice as many members of
the church as.pupils enrolled in the Sunday School. During the
next twenty years, or from 1859 to 1879, there was a rapid in-
crease in the Sunday School enrollment, so that it surpassed that
of the church membership, until at the present time (1930) there
are 100,000 more Sunday School pupils than church members, that
is, the enrollment of the Sunday School is 361,210 while the mem-
bership of the Evangelical denomination is 260,852. These com-
parative figures are available in the chart on the following page.
This increase in the enrollment of the Sunday School is
accounted for as follower (1) by the gradual introduction of Sun-
day Schools into every local congregation of the church; (2) by
the inclusion of all age groups.as members of' the school; (3) the
numerical growth of the denomination.
Differences of opinion regarding matters of church polity
and control resulted in a division within the denomination in
1891,.so that for a period of thirty years, or until 1922, the
Evangelical denomination was divided into two bodies known as the
"Evangelical Association" and the "United Evangelical Church." A
merger of the two groups was successfully consummated In 1922, in
Detroit, Michigan, at which time the denomination officially se-
lected the name of "Evangelical Church."
A study of the comparative enrollments of Sunday Schools
reveals that out of a total of 2,062 schools in the denomination
the largest number, or 570 schools, have an enrollment between 51
and 100; that there are 368 schools with an enrollment of 101-150
and 304 schools having less than 50 enrolled. In other words,
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GROWTH IN CHURCH AND SUNDAY SCHOOL MEMBERSHIP
Year
1805
1809
1813
1817
1821
1825
1829
1833,
1835
1839
1843
1847
1851
1855'
1859
1863
1867
1871
1875
1879
1883
1887
1891
1895
1899
1903
1907
1911
1915
1919.
1922
1926
Church
Membership
75
426
796
1,493
1,974
2,039
2,862
4,252
5,112
7,859
13,070
14,871
21,179
27,670
38,310
47,674
60,401
78,716
95,253
109,773
120,231
138,668
150,234
181, 215
184,565
187,166
20),483
214,431
233,856
248,581
259,-417
251,704
1930 260,852
Sunday School
Increase BEnrollment
351
350
697
481
65
823
1,390
860
2,747
5,211
1,801
6,308. 5,603 (1849)
6,491
10,600 18,473
9,304 26,483
13,727 41,395
18,315 68,196
16,537 90,090
14,520 118,640
10,458 135,795
18,437 162,837
11,566 177,639
30,981 191,224
3,350 220,180
2, 601 237,465
13,317 257,580
13,948 288,578
19,425 316,905
14, 725 335,141
10,836 419,245
7,713 (Loss) 388,826
9,148 361,219
Increase
8,010
14,912
26,801
21,994
28,550
17,155
27,042
14,802
13,515
28,956
17,255
20,115
30,998
28,327
19,236
84,104
20,419
(Loss)
27,607
(Loss)
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nearly two-thirds or 1,242 schools have an enrollment of 150 or
less. Only 7 schools have an enrollment of 500 or over.
Enrollment No. of Schools
1- 50 304
51-100 570
101-150 568
151-200 228
201-300 237
501-400 135
401-500 54
501-600 29
601-700 15
701-800 7
801-900 7
901-1000 1
1000 and over 8
2,062
This comparative classification in which it is discovered
that nearly one-half the schools in the denomination have enroll-
ments of less than one hundred has a distinct bearing upon the
type of organization, curriculum and building which ought to be
stressed. That is, the proposals for religious educational pro-
cedure which includes a highly departmentalized type of programs
for schools with enrollments of five hundred and over affects on-
ly three percent of the schools or sixty-seven schools in the
Evangelical denomination. It means that so far as the Evangeli-
cal Church is concerned, a careful analysis must be made of the
needs of the schools in terms of their ability to put into prac-
tice the suggestions which may be educationally sound but which
are impracticable in many of the schools of the denomination.
So far as the present standards of organization of Sunday
Schools is concerned, the Board of Religious Education, at its
session in 1929, adopted, for experimental use, the International
B
Standards for the Church School.
Regarding the denominational setup of the administration
of Sunday Schools, the first beginnings' are recognized in the
steps leading to the organization of the "Sunday School and Tract
Union.* The first annual meeting was held in Cleveland, Ohio,
May 2, 1861, Bishop J. Long, Chairman. An interesting develop-
ment which.arose as the work of the Sunday School and Tract Union
progressed was the attempt to secure a full-time worker for the
task of promoting its work. The duties of this *traveling agent,t
as he was called, would be to gather funds for the Union, circu-
late Sunday School papers, organize Sunday Schools, and thus pro-
mote the interests of the Union in the best possible manner. No
action in this direction was taken, however. This hesitancy to
follow the practice of other denominations in the matter of pro-
viding for full-time direction of religious education is rather
significant. There has always been a minimum amount of overheada
direction* of the activities of religious education in the Evan-
gelical denomination. The work of denominational direction has
usually been left to a board of managers, made up of members who
were pastors, editors, and other officials and laymen of the
church. The secretaryship of the Board was usually assigned to
one of the editors of the denominational literature.
In 1891, after the division into two Evangelical bodies,
so far as the United Evangelical branch was concerned, no full-
time official in religious education was ever elected, with the
exception for a brief period of the services of Dr. Daniel A.
Poling, as a field secretary for young people's work. In the
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Evangelical Association, a General Secretary for Young People's
Alliance and 'Sunday School work,('in the person of Rev. F. C.
Berger, was elected in 1907, *ho/ continued in office until 1919,
when Dr. 3. W. Praetorius was elected. At the time of the merg-
er of the two groups, Dr. E. W. Praetorius was continued in of-
fice. Where other denominations maintain a staff of workers, as-
signed to specific tasks, such as Children's, Young People's and
Adult specialists, the Evangelical denomination has only one em-
ployed officer, namely, the General Secretary, who gives general
oversight to all promotional activities of religious education.
In 1911, the General Conference of the Evangelical Asso-
ciation made provisions for the organization of Sunday School
boards, which were to function, first, as a general denomination-
al board; second, as a conference board; and third, as a local
board at work in the local church. These boards made more effec-
tive the management of the Sunday School, as well as a closer
linking up of the schools of a conference, and, through the de-
nominational board, a closer affiliation with the schools of the
church. In the United Evangelical Church, while no provision
had been made for a Sunday School board, its work was linked up,
denominationally, in 1914, with the Board of Managers of the Key-
stone League of Christian Endeavor. After the merger of the two
groups in 1922, the plan of Sunday School boards became effective
in the reunited church.
One of the most effective means for the promotion of the
Sunday School work in the Evangelical denomination was the Sun-
day School convention. The First Convention of the church was
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held in 1868 by the New York Conference in the,/city of Buffalo,
New York. Subsequent conventions were held, in all parts of the
denomination. The problems considered at these conventions had
to do with methods of teaching, increase in enrollment, objec-
tives, recreation, and organization of Sunday Schools.
Organization of Young People's Societies
It is interesting to observe that a little while previous
to the time that Dr. Francis E. Clark was organizing the first
Christian Endeavor Society in the Williston Congregational Church
of Portland, Maine, on February 2, 1881, the Evangelical denomi-
nation had organized a society for young people. The first young
people's society in the Evangelical denomination was organized in
Dayton, Ohio, September 15, 1880, by Rev. C. F. Hansing, Dayton,
Ohio, thus preceding Dr. Clark's organization by a few months.
Following this young people's societies began to be organized in
various sections of the church.
Among the reasons for the spread of this young people's
movement within the denomination areas first, the influence of the
movement in other denominations; second, a real necessity for
some sort of expressional activity. The Sunday School had not as
yet expanded its procedure to include the expressional and train-
ing feature of its program. These early societies of young peo-
ple were primarily opportunities for Bible study and group prayer
services. The desire to provide adequate guidance in Christian
living was one of the motives back of the movement.
Inasmuch as there had been no denominational provision,
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from the period covered .by the years 1880 to 1891, societies
sprang up throughout the church according to the interested di-
rection of some one concerned about young people. Individual
constitutions were drawn up. Names for the groups were chosen in
accordance with the decisions of the individual societies. One
is impressed by the fact that a similar procedure developed in
the organization of the Sunday School in the local church. At
first, they were organized without any denominational supervision
or guidance. Then, when there were a sufficient number, so that
they had achieved some degree of significance in the life of the
denomination, a General Conference provision was made, whereby
general supervision and direction was provided.
Denominational direction of young people's societies be-
gan in the year 1891. Since this was the year of the unfortunate
division of the denomination into two groups, each branch made
provisions for the carrying forward of young people's work. The
General Conference of the United Evangelical Church authorized
the organisation of the Keystone League, which later was affil-
iated with Christian Endeavor. The Evangelical Association or-
ganized the *Young People's Alliance* with no affiliation with
the United Society of Christian Endeavor. Both denominational
groups made rapid progress in the organization of young people's
societies in local churches. The age group was expanded so as
to include not only young people but Junior and Intermediate ages
as well. In 1922, at the time of the merger of the United Evan-
gelical and Evangelical Association groups, the name of"Evangel-
ical League of Christian Endeavor" was adopted.
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There are at the present tilm (1930) five types of Lea-
gues, which are graded as follows
Junior League for ages 9, 10, 11
Intermediate League, for ages 12, 13, 14
Senior League, for ages 15, 16, 17
Young People's League, for ages 18 to 24
Adult Leagues, for ages 25 and over.
Just as in the development of the Sunday School movement,
conventions held an important place in the development of young
people's societies, and furnished an avenue of inspiration and
guidance. They provided excellent opportunities for the sharing
of methods of work as well as stimulating denominational interest
in young people's work. Each conference and the various dis-
tricts also held annual conventions.
Up to 1950, the work of the League had been carried on
through eight departments with corresponding committees, namely,
Lookout, Christian Work, quiet Hour and Bible Study, Steward-
ship, Missions, Literary and Social Culture, Sympathy and Ser-
vice, and Christian Citizenship. In order to simplify the organ-
ization, all of these activities were in 1930 included in four
departments, namely, Worship, Instruction, Service and Recrea-
tion. Provision was also made at the General Conference of 1930
for the organization of a conference young people's union, made
up of members between the ages of fifteen and twenty-four, whose
purpose is to unify and promote the denominational program of
religious education. This union is in charge of the Young Peo-
ple's Council, consisting of the President, Vice-President, Sec-
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retary and Treasurer of theUnion, together with the Adult Coun-
selor, 6he Conference Director of Religious Education, the Secre-
taries of Promotion, and not more than six members at large of
the Conference Union who are chosen annually. Through this or-
ganization ample provision is made for youth participation.
Organization of the Woman's
Missionary Society
Because the activities of this organization also include
the various age groups of the church, it is necessary to make
reference to this organization in any study of religious educa-
tion of the denomination. After some difficulty in securing of-
ficial permission from denominational authorities for the organ-
ization of Woman's Missionary Societies in local churches, the
Board of Missions, at its session in October, 1880, granted the
request. At once local societies sprang up, the first two being
organized at Lindsey, Ohio, and South Chicago, Illinois, on the
same day, October 27, 1880.
While it was the purpose of the organization to stimulate
missionary interest among the women of the church, its work soon
extended to other age groups. Work was first begun among the
smaller children, which subsequently became known as the "Mission
Band." A few years later, as these children grew older, the need
was felt for a continuation of the work of missionary activity
among the older boys and girls, which resulted in an organiza-
tion, now known as the "Young People's Missionary Circle." Pro-
vision was also made for the organization of babies and pre-
school children, which is called the "Little Heralds."
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Thus, in thip expansion of program, we observe a trend
similar to that taken by the Sunday School and the Young People's
Society. The Sunday School began as an organization for children
and then expanded its organization to include all age groups. The
Young People's Society began as an organization, exclusively, for
young people, and now has five age group departments. The Woman's
Missionary Society began as an organization for the women of the
church, and now includes other age groups of both sexes as well.
Through its program of mission study and extensive mis-
sionary giving, the Woman's Missionary Society and its auxiliar-
ies has made a distinct contribution to the life of the denomina-
tion.
Other Agencies of Religious Education
There are a number of additional organizations which have
contributed to the development of religious education within the
Evangelical denomination. The work among men has been carried on
chiefly through the Adult Bible Class and Adult Leagues. In 1926
special provision was made for the organization of Men's Brother-
hoods, whose work is being carried on through four major depart-
ments, namely, Devotional Life and Evangelism, Stewardship and
Missions, Training and Fellowship, and Social Service.
Other agencies supplementing the work of religious educa-
tion within the denomination are the Vacation Schools, Week-Day
Schools, Boys' and Girls' Camps, and various extra-church organ-
izations, such as the Y. M. C. A., Boy Scouts, and other similar
agencies.
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Trends Toward Correlation of Agencies
of Religious Education
As one reviews the development of the various agencies of
religious education, as they have found their place in the pro-
gram of the denomination, an indisputable fact is most evident,
namely, the multiplicity of organizations working within the lo-
cal church. There is evidence that this danger of overlapping
was recognized by some of the early leaders of the church, some-
times for fear that the organization in which they were especial-
ly interested might suffer, and, frequently, because of the con-
viction that religious education should be considered an integral
part of the total program of the church rather than allocated to
some specific agency.
The Mission Band of the Woman's Missionary Society and
the Junior League of the Young People's Society minister to prac-
tically the same age group; the Mission Band from six to thirteen,
the Junior League from nine to eleven. As the Sunday Schools and
the Young People's Societies expanded their individual types of
organization to include the various age-groups, the discovery was
made that oftimes they were in reality in competition for the
time of the same group. Local churches attempted to readjust
their programs to solve the situation. There were various sug-
gestions offered, when the duplication of activity first became
apparent, to provide for a closer cooperation between these a-
gencies. Not only in local congregations but in the conference
and general denominational activity there was conflict in the
carrying forward of the program of religious education.
r _I
-21-
Because of this confusion and misunderstanding caused
through unrelated agencies, as well aj the lack of coordination
of program in the local churches, the General Conference, meet-
ing in Williamsport, Pennsylvania, in October, 1926, made provi-
sion for the creation of a Board of Religious Education, the pur-
pose of which is foster, promote, correlate, supervise and make
effective the work of religious education as done in and by the
local church. Three classes of Boards were provided, namely:
The General Board of Religious Education, which has the general
supervision of religious education in the denomination; the Con-
ference Board of Religious Education, which provides the medium
for conference supervision; the Local Board of Religious Educa-
tion, which directs the work of religious education in the local
church, the function of this board being regulative rather than
executive. Thus it is observed that the Evangelical denomina-
tion,in the development of its organization of religious educa-
tion, has worked out its program in three distinct areas first,
in the church at large; second, in the annual conferences; and
third, in the local church.
Provision is also made for the appointment of a Director
of Religious Education in the local church. Either paid or vol-
unteer workers may serve. When it is recalled that according to
the figures of the enrollment in the Sunday Schools, only 67 have
an enrollment of 500 or more, it is obvious that the employment
of a paid director of religious education in the local churches
of this denomination will be the exception rather than the rule.
The pastor of the church may, under certain circumstances, serve
_pl~r
Il
-22-
very acceptably as a director.
Regarding the effectiveness of the Board, experience is
demonstrating that so far as the general and conference boards
are concerned, it has simplified and coordinated the total pro-
gram of religious education. In the local churches, the period
of time is too short to form an adequate judgment. Those churches
which have reorganized their local programs on this basis have
discovered the organization of a Board of Religious Education to
be a great help in the solution of their difficulties in that an
adequate basis of correlation has been found. There is another
angle from which to view the work of the board of religious edu-
cation in the local church, and that is that this radical read-
justment was made, not on the basis of much past experience with
this type of organization, but in order to obviate future confu-
sion and difficulty. This differs from previous methods of a-
dopting new procedures when it is recalled that in the Evangeli-
cal denomination Sunday Schools were being organized from 1832
to 1875, a period of over forty years, and that young people's
societies were being set up from 1880 to 1891, a period of over
ten years, before any denominational supervision was given.
The recent readjustment of the religious educational pro-
gram of the Evangelical Church is the result of the anticipated
needs of the local church. It was primarily due to the intelli-
gent foresight of certain denominational leaders in religious
education, notably, Dr. E. W. Praetorius, General Secretary of
the Board of Religious Education. His intelligent grasp of the
situation as it applied to the needs of the church has made poe-
-23-
sible these forward steps in the religi t. educational program of
the denomination. he purpose has been to anticipate the needs
of the local churches, rather than wait until the damage result-
ing from confusion and misunderstanding through lack of any pro-
gram of correlation had reached too great proportions.
Part III
Trends in Curriculum of Religious Education
Informal guidance in religious living characterized the
early period of the development of the church. There was a min-
imum amount of formal instruction. The fact that all religious
meetings were held in the homes gave an opportunity for the
children and young people to share in the religious experiences
of the older people. The parents assumed direct responsibility
for the religious education of their children. Morning and
evening prayers, singing, and opportunities for religious fellow-
ship were daily features of the home life of the early Evangeli-
cal families. The atmosphere of the home was preeminently relig-
ious.
The first reference to instruction of children was a re-
solution passed by the conference of the church, in 1811, re-
questing "that all preachers should hold instruction of children
regularly." A small catechism, which had been translated by Rev.
John Dreisbach, had been ordered published in 1809. The first
formal method of instruction in the denomination was the cate-
chetical method. In 1847, William W. Orwig published a catechism
I_
-24-/
in the German language. In 1852 this was translated into English
and continued in use until 1882 when it was replaced by a cate-
chism written by Bishop J. J. Esher. Bishop Esher was one of the
outstanding advocates of the catechetical method of instruction.
He believed that instruction limited to the Sunday School did not
accomplish the results that a personal contact between the min-
ister and the children accomplished. So keenly did he feel the
need of more carefully planned instruction that, in 1865, as
chairman of the Committee on Education at the General Conference,
he sponsored a resolution endorsing the establishment of paro-
chial schools in connection with the congregations. Nothing was
done about it, however, principally because of the desire to a-
void the danger of making the church too formalistic.
Following 1926 the Board of Religious Education of the
Evangelical Church undertook a revision of the whole catechetical
procedure by making provisions for the grading of texts in cate-
chism. There are now three grades of catechism available The
Junior Catechism, which is written in simple language and for use
of children between the ages of nine and twelve; The Handbook of
Religion which is designed for use with youth; That Evangeli-
cala Believe, by Bishop S. P. Spring, which is a doctrinal state-
ment of belief intended for use with groups of young people. An-
other book, Seeking Admission by V. E. Peffley, serves the pastor
in classes designed to prepare for church membership.
The Development of Curriculum
in the Sunday School
with the organization of the first Sunday School in
MMWP
-25-
Lebanon, Pennsylvania, in 1832, and the authorization by the Gen-
eral Conference of 1835 for the establishing of Sunday Schools
throughout the denomination we have the beginnings of a curricu-
lum problem which perplexed the early leaders in the movement and
which persists to the present time.. A demand for some sort of
literary material arose throughout the church where Sunday Schools
were being organized, other churches refusing to organize because
of lack of materials.
The fact that the Sunday Schools were conducted in the
German language augmented the practical difficulties which faced
these early pioneers in curriculum building. There were no
German Sunday School books to be purchased on the market. The
Methodist Episcopal Church had made considerable progress in its
program of providing materials for use in its Sunday Schools.
These books, however, were printed in the English language. The
American Sunday School Union likewise was busily preparing ma-
terials for use in Sunday Schools, but these also were entirely
English. The Lutheran Church, which was confining its work a-
mong the German-speaking peoples, did not begin the active pro-
motion of Sunday Schools until after 1860. Through the method
of parochial schools, cateohetical instruction leading up to con-
firmation, this communion was meeting the demands for the relig-
ious education of its children.
Because of this situation the Evangelical denomination
was left to its own devices in the preparation of the material
for use in the Sunday Schools. The Bible became the primary type
of material. Church periodicals and church hymnals were also
-26-
used. While there was a great lack of printed materials, the
fact that the classes were held i 'the homes, and the further
fact that this was a cooperative enterprise on the part of the
families, made of this procedure a share experience which has
certain values that are not obtainable even in the best equipped
buildings for religious education.
Memorization of verses of the Bible and hymns was the
principal method of teaching. A part of each class session was
taken up with the hearing of verses which had been committed to
memory. This memorization emphasis reached its most important
stage beginning with the year 1850 and continuing until 1870, al-
though in individual schools the method has continued to the
present time. Many of the older members recall this period of
instruction in their early experience in Sunday Schools. The re-
ports as they appeared in the denominational periodicals are very
revealing as to the extent of this practice. When the startling
number of verses which were reported as having been memorized by
individual pupils, ranging occasionally from fifty to one hundred
verses per pupil per Sunday, it is to be wondered how all of
these verses could have been recited even during the class period
of one hour.
In order to stimulate memorization an elaborate award
system was introduced. The child was handed a blue ticket if it
memorized a certain number of verses, and as soon as the number
of blue rickets were increased to six, the child would be given
a red ricket. This would be negotiable for the securing of some
prize, usually a Bible or a new book out of the Sunday School
r
-27-
library.
The Sunday School library held an important place in the
early organization of the Sunday School in the Evangelical denom-
ination. Because the publishing house had not yet begun to is-
sue materials for use in the Sunday School in the form of lesson
helps, this material was purchased in the form of books. This
library contained books which were not only used in the class
sessions, but also books of a general nature which could be with-
drawn for one week and returned the following Sunday.
Another of the practical problems which faced the early
workers in the field of religious education in the Evangelical
denomination was the teaching of the German language during the
regular sessions of the Sunday School. For the younger children,
and older ones unable to read the German, this German language
instruction was the principal type of procedure. There are many
members of the church living today who recall the method by which
they were taught the German language during the regular sessions
of the Sunday School. The publishing house printed many volumes
of books suitable for the teaching of the German language. Spec-
ial wall charts, displaying the letters of the German alphabet
both in printing and writing, were distributed among the churches.
Various reasons are given for this emphasis upon the
German language, one being that the early pioneers believed their
principal responsibility lay among the German-speaking peoples.
The General Conference of 1830 adopted a resolution which order-
ed the ministry to confine its work among the German portion of
the population. This action was not repealed until the General
L~
-28-
Conference of 1843, at which time a resolution was adopted that
hereafter, the denomination shall laior both for the English and
the German portion of.our population.* From this time forward
every provision for worship in the English language was made,
English conferences were organized, and English periodical was
begun, and translations of disciplines and hymn-books were made
for use in English-speaking congregations.
The first strictly Sunday School publication was the
Christliche Kinderfreund which began in 1855. This was a reading
paper for children. In 1860 an English reading paper appeared
entitled The Evangelical Sunday School Messenger. In 1872 Das
Evangelische Xagazin, a German publication, made its appearance.
This was a family and Sunday School magazine and quite an effec-
tive means of dissemination of Sunday School and Normal class
information. In 1875 the English Sunday School Teacher began
publication. With the formation of the Sunday School and Tract
Union in 1860 the distribution as well as preparation of Sunday
School materials was anticipated. The materials were not forth-
coming, however. In spite of the assurance that they would, con-
fusion and lack of materials persisted. The Sunday Schools were
"shopping around" for materials. One issue of the Botschafter
in its editorial columns recommended the use of the "National"
series being published in Chicago, Illinois.
It was not until the International Uniform Lesson System
made its appearance in 1872 that a consecutive series of lesson
materials was available. Just as soon as they appeared they were
described in the publications of the Evangelical Church. Official
-39-
recognition of the Uniform System was authorized by the General
Conference of 1875. YSince a considerable proportion of the Sun-
day Schools in the denomination were still being conducted in
the German language it was necessary to translate these materials.
As was the case with other denominations, a feeling of
dissatisfaction gradually arose regarding the Uniform System, es-
pecially in its use with younger children. It was felt that it
was too material centered and the treatment of the lesson mater-
ials too largely exegetical. By a slow process of change the
Uniform Series as applied to-the Children's Division has been
dropped and the Group Graded Series substituted. The Group Grad-
ed material is provided for the Intermediate Department. The Im-
proved Uniform Lessons are printed for use in the Senior, Young
People's and Adult Departments.
Part IV
Trends in Procedures of Religious Education
In this study of religious education in the Evangelical
denomination we turn now to a consideration of the development of
various procedures, namely, those of worship, teaching, leader-
ship training, service and recreation.
Worship
One of the most fruitful sources for the discovering of
the denominational trends in the content and procedure of worship
arises out of a careful study of the changing types of hymnology.
So far as the Evangelical denomination is concerned, the singing
Y
-30-
of hymns has always been an integral part of its church life. In-
spirational congregational singing has occupied an important place
in the worship services. Throughout the history of the denomina-
tion, camp meetings and evangelistic services have been signifi-
cant features of its life, and these make abundant use of the
technique of song. Not only in public worship was the singing of
hymns emphasized, but in the family circle as well. Admonitions
regarding the regular holding of family periods of worship, both
in the morning and evening, were repeatedly stressed by the min-
isters and the denominational papers.
The development of hymnology in the Evangelical Church
took place along two general directions. First, hymn-books were
prepared for general use in the services of public worship, and
second, for use in the Sunday School and other services.
A small book of songs was prepared in the year 1810 by
John Walter, one of the first ministers of the denomination. Up
to this time Lutheran and Reformed Church hymn-books had been
used. Because this book was more or less of a private venture
on the part of John Walter, and rather limited in size and number
of hymns, the General Conference of 1816 authorized the publish-
ing of another hymn-book to be known as Das Geistliche Saiten-
spiel (The Spiritual Psalter).
The first Sunday School hymn-book was published in 1840.
This book underwent many revisions. The first book with musical
notations was the German Sunday School book Juebeltoene, which
was published in 1871. A number of other books have.appeared,
the latest being The Evangelical Church School Hymnal, published
-31-
in 1930.
A comparison of the themes of the various divisions of
the hymns as used in the Sunday School hymn-books of 1843, 1871
and 1930 reveals an interesting study in.the changing character
of the hymnology for use in religious education in the Evangeli-
cal denomination. Certain distinct trends in hymn themes are in
evidence. One noticeable trend is from the concept of God as a
stern Judge to God as a loving Father. One observes also a de-
velopment from a solely personal and individualistic emphasis
toward the inclusion of a group or social responsibility as well.
In the early hymns the element of fear played a strong part,
whereas in the 1930 hymnal love and loyalty receive the emphasis.
Gloom and forebodings of the future, especially in the next world,
are stressed in the earlier songs whereas in the last hymnal
hymns descriptive of "the virility and cheerfulness of a whose-
some Christian experience" are selected.
In considering the historical development of the services
of worship in the religious educational program of the church,
one must bear in mind the type of organization which character-
ized the early schools. They were chiefly for children and in
control of adults. The only adults present in the session were
officers and .teachers. Services of worship were not definitely
planned. There was no thought of the school as an opportunity
for training in worship. Any opening hymns or scripture readings
were considered "preliminary" to the real purpose of the school.
As the years pass a more formal procedure for the conduct of the
worship period is developed, until at the present time there is
_~
-32-
a distinct trend toward the inclusion of liturgical elements in
the services of worship.
Teaching
It is difficult to separate the subject matter of the cur-
riculum from the method. Some elements of content under the term
"Curriculum* have been considered. We now turn to the method of
using this material. Both content and method are very intimately
woven together in practice. The sources reveal the following
types of teaching in use in the early period:
First, because memorization was the principal method of
class procedure, the type of teaching was that of the recitation.
The time of the class period taken up in the reciting of verses
previously committed to memory.
Second, since the Bible was the only material available,
most of the definite instructions regarding methods of teaching
have to do with the proper use of the Bible.
Third, cne of the popular earlier methods was the use of
the blackboard. Designs and pictures illustrating the lesson
were used.
In a study of the literature dealing with recent teach-
ing procedure in the Evangelical denomination one discovers that
it is more or less the result of scientific studies in the field
of general and religions education. Those who contribute to the
thinking of teaching technique write from the basis of education-
al and technical experience. Among the methods in practice are
the following lecture, discussion, story telling, pageantry and
dramatization, and project. Recent references to experience-
centered teaching indicate significant trends away from the pure-
ly material-centered curriculum.
So far as teaching procedures in young people's societies
is concerned, where the society is properly conducted, the adult-
controlled type of group procedure is at a minimum, owing to the
provision for the presence of only one adult who acts in the ca-
pacity of a counsellor, and an opportunity for cooperative inves-
tigation on the part of the members of the group is oftentimes
made possible.
Leadership Training
The early attempts providing for adequate preparation of
workers in religious education in the local church dealt primar-
ily with the teacher in the Sunday School. One of the first sug-
gestions making provision for the training of the teacher app-ars
in the denominational paper, the Botsohafter of 1868, in a report
of the first denominational Sunday School convention. In 1874
the findings of the Chicago District Convention, held at Barring-
ton, Illinois, took steps in providing trained teachers and sug-
gesting a program for a teachers' meeting. In 1879 the General
Conference adopted a resolution urging the organizing of normal
classes in every local church. Textbooks were prepared, the
Evangelical Church being one of the earliest among the denomina-
tions to make definite provisions for the training of teachers.
New series of texts were prepared until 1922 when the denomina-
tion began its cooperation with the International Council of Re-
ligious Education in its program of Leadership Training. The
full outline of the General and Specialization units, together
*33-
-34-
with suggested textbooks is described in a booklet *Leadership
Training* issued by the General Board of Religious Education of
the church, and generously distributed throughout the denomina-
tion.
Aside from the regular classes, local, group and district
institutes provide a helpful means for the development of leader-
ship efficiency in the local church. One of the important ele-
ments of any conference program of religious education is the
regular holding of one- and two-day institutes in various sec-
tions of the state. Two specialists are usually present and a
consideration of actual problems on the field forms' the' basis of
the conference. These institutes provide opportunity for the
sharing of experiences and the formulation of adequate procedures
which the worker may adapt to his particular field. The various
educational institutions of the denomination have established
departments of religious education and offer standard courses in
Bible and religious education.
Service
Very early in the organization of the local Sunday School
opportunities for service acts by the pupils formed a part of the
procedure. These usually took the form of special programs at
New Years, the occasions being called "New Years' Festivals."
Children participated in the programs, and an offering for mis-
sionary purposes was received. In other schools the practice of
receiving regular missionary offerings during the Sunday School
sessions was followed. An outstanding day in the Evangelical
program of religious education is that of Children's Day which
r
_ i'
has been developed as an annual day of missionary inspiration and
giving. The day was first observed in 1880 as a Sunday School
Jubilee Day in commemoration of the founding of the first Sunday
School by Robert Raikes in England, just one hundred years prev-
ious. The General Conference of 1883, however, authorized that
the day should be observed as a Missionary Day and the offerings
devoted to missionary purposes.
Recreation
The negative attitude of the early leaders of religious
education toward the social and recreational life of the group
is only a reflection of the spirit of the religious population
as a whole. This was due to the theological conceptions of human
nature which prevailed at the time, resulting in an emphasis upon
the "other worldly* objectives, rather than in the development of
the child for a-well-rounded, effective Christian personality.
The influence of the Puritan type of behavior of early American
church life is too familiar to require further comment.
One is not surprised, therefore, to discover in the Evan-
gelical denomination an indifferent attitude toward any special
provisions for the social development of children. Warnings are
frequently uttered by ministers and leaders of the church regard-
ing the dangers to their spiritual development if children and
young people are allowed too much freedom in social and recrea-
tional activities. The church buildings made no provision for
recreational procedures. There were certain forms of recreation,
however, which gradually developed. Outdoor celebrations, pic-
nics, and various kinds of programs in the churches were the
-36-
principal types of earlier forms of social expression.
Since 1900 there has been a distinct trend in the direc-
tion of adequate provision for a wholesome social and recreation-
al program. The various organizations appoint committees to su-
pervise recreational activities. There is a trend toward coop-
erative direction. Instead of an arbitrary adult control of the
social and recreational program, there are indications of a co-
operative type of endeavor. Recreational procedures are arrived
at by the results of a shared experience of young and old, and
through the process of cooperative investigation the program be-
comes the expression of the best thinking and highest ideals of
the group. The change in type of church architecture with its
provision for social rooms is an indication of the recognition
which the.denomination is beginning to give to a wholesome re-
creational program.
Part V
Trends in Objectives of Religious Education
This study of religious education in the Evangelical de-
nomination has revealed'the fact that it has been principally a-
long empirical lines that religious education has developed. There
was consequently no definite formulation of aims, and those which
have developed have grown up more or less informally as experi-
ence widened and needs demanded.
There are certain specific factors which enter into the
building up of objectives in the Evangelical program of religious
education which may not be so apparent in other religious groups.
r -- ---
-37-
One factor is the early religious educational experience of the
first members of the denomination. Many of them had previously
come through a process of indoctrination by means of the cate-
chetical and confirmation techniques in other communions. In these
communions after confirmation the young people usually became ac-
tive participants in the life and worship of the church. Those
who became members of the Evangelical denomination, however, had
only become members after they had passed through an intense con-
version experience. As a consequence, in the minds of some of
the early members this vital experience seemed to make unneces-
sary any provision for development through the processes of re-
ligious education.
This problem of harmonizing the conversion technique with
the oateehetical method proved a persistent issue. Persons were
to become members of the Evangelical denomination, not through
the confirmation technique but rather through the process of con-
version. Consequently, these two alternatives needed constantly
to be faced. Too much emphasis could not be placed upon the
catechetical method for fear that religion would become too for-
mal; on the other hand, it was felt there could be no fundamen-
tal basis for a vital religious experience without a thorough
grounding in the fundamentals of the Christian faith.
Another determining factor in early objectives of relig-
ious education was the influence of the German language. Since
in the majority of cases the worship services were conducted in
this language, and since the community did not provide adequate
instruction in that language, if growing children were to parti-
-38-
cipate in the life of the church, instruction in language must be
provided and therefore became one of the aims of the Sunday School
in its early stages.
With reference to the historical aims of the Sunday School
in order to encourage the movement for their organization it was
necessary that attention be called to the values of the organiza-
tion, and statements of purpose were therefore frequent. It is
to be observed that these aims indicate the intimate relationship
between the instructional and evangelistic objectives.
Trends in objectives are also available in the Episcopal
messages which were delivered to the General Conferences every
four years since 1863. A comparison of the messages of 1863,
1887, 1926 and 1930 reveals a significant trend away from the
exclusively denominational interests to the inclusion of the in-
terests of society at large. The church is concerned in the
building of a better social order as well as stimulating individ-
ual living. While in the first message, reference was made to
the Civil War, it was principally in relation to the effect which
the war had upon the progress of the church. In the last message
comprehensive statements with reference to the various social
problems were made, and the membership of the church urged to
support all movements looking toward the solution of these prob-
lems.
In reference to religious education, the 1930 message
differs from the previous messages in that the various agencies
are not mentioned specifically. The local church was made cen-
tral. The statement of this Episcopal message dealing with re-
-59-
ligious education opens with the sentence "Rvery church must be
a school in Christian living." Thus it is observed that relig-
ious education has come to be viewed as being a primary function
of the church. This 1930 message also contains the first defi-
nite formulation of objectives of religious education.
Part VI
The meaning of the Trends
Through the process of digging deep into the rich mind of
over one hundred years of past experience in religious education-
al development of the Ivangelical Church, it has become possible
to uncover certain outstanding trends.
The Reaning of Trends in Organisation
Tracing the development of organization one discovers a
movement, first, which seeks to function through the establishing
of agencies. These are organized to meet the needs of a particu-
lar age group. The second step is the expansion of the work of
this agency to include other age groups. The third aspect arises
when these agencies seek to allocate various activities to each
other. The next step is the provision for a Board of Religious
Education which places the responsibility of religious education
directly upon the local church. The church thus finally assumes
its fundamental function of religious education.
The leaning of Trends in Curriculum
The study of the development of curriculum procedures has
__l-an~r ----rr--~*~n~--------
-40-
centered attention upon the complex problem of supplying materials
for use in local church situations. As one reads of the attempts
which were made by the Evangelical denomination to provide its
own materials, how committees were authorized to provide "Sunday
School Books,* how pastors were urged to submit manuscripts for
books which might be used in classes and how meagre the response,
all of this makes almost pathetic reading because of the sincere
efforts which were put forth to meet the urgent need. The church-
es were encouraged to organize schools and when they were organ-
ized, had difficulty in maintaining the organization because of
limited materials. From 1836 to 1872 the denominational period-
icals repeatedly called attention to the lack of adequate guid-
ance in curriculum procedure.
As soon as the International Uniform Lessons made their
appearance in 1872 the Evangelical Church adopted them as a part
of its own curriculum procedure. Thus began a gradual movement
toward interdenominational cooperation in curriculum building.
So far as trends in curriculum are concerned, they point conclu-
sively to the fact that leadership in this activity extends be-
yond the borders of the denomination into the broader field of
interdenominational effort, where the results of scientific re-
search are made available.
As one surveys this period of struggle on the part of
the early leaders to provide adequate materials, it is to be re-
gretted, even though it could not be helped, that these leaders
did not sense the opportunity which each teacher had, even with-
out available lesson materials. The emphasis was then, as it is
____
-41-
now in many instances, upon a material-centered curriculum. If,
however, "the content of religious education is the experience
of the learner as it undergoes enrichment, interpretation and con-
trol in terms of Christian ideals and purposes," these early work-
ers had all the material necessary and were not aware of it. The
churches, furthermore, were supporting the maintenance of Sunday
School libraries which might have been used as source materials.
The Meaning of Trends in the Development
of Procedures
Tracing the development of hymnology, there is a notice-
able trend in the theological content of the hymns. The Chris-
tian life is viewed not only from the angle of its individual re-
sponsibility to God but also from the side of its corporate re-
sponsibility as well. There is also a distinct trend toward the
more elaborate services of worship which is in harmony with a
general movement toward the inclusion of a larger degree of the
ritualistic content in orders of service.
So far as the teaching procedure is concerned, the ear-
liest types emphasized their citation. Recent developments indi-
oate a trend toward greater pupil participation, although this
would need to be verified by records made from actual observa-
tions of teaching procedure. Supervision is still in its begin-
nings as a procedure in the religious educational development of
the Evangelical denomination.
The trend in social and recreational procedures has de-
veloped from that of a more or less negative attitude to one
which recognizes the contribution which a wholesome approach to
~~c ---- -- -s ""
this activity mly make. As much as possible the tendency appears
to be to provide for community direction and a type of program
worked out which shall be conducted in cooperation with the home,
the school, and other community agencies.
The Meaning of Trends in Objectives
This historical survey reveals that the early suggestions
dealing with objectives were concerned more with the specific
aims of the various agencies of religious education. The question
usually stated was "*What is the purpose of the Sunday School;
the Young People's Society?* As experience has proceeded there
has emerged a desire to state these objectives in terms of the
total function of the church rather than in terms of agencies.
The content of the objectives has been widened so as to
culminate in the achieving of a Christian personality, thus mak-
ing the purposes of evangelism and instruction a unit rather than
separate methods. This Christian personality is to function
through the institutionalized expression of the Christian relig-
ion, the church, and become an aware and effective member of the
various groups in our society.
This study of trends in objectives in the Evangelical de-
nomination indicates that the immediate steps are the providing
of specific objectives in local church situations. For it is in
the local church that the program of religious education suc-
ceeds or fails. These specific and concrete objectives are need-
ed to provide adequate incentives as well as affording the means
by which measurement of progress may be scientifically determined.
*~W~*nllunn-
IIs a~lilm 1111111
3~2b203~390~0b
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