The Journal of Negro History
Chapter 257 : The prayer meeting in Negro colleges, State as well as private and denominational, is

The prayer meeting in Negro colleges, State as well as private and denominational, is a permanent organization. Each of these State colleges report that the students are required to attend the prayer meeting. As there are 187 boarding students in the State colleges of college rank, this means a fair attendance at Sunday services and prayer in these inst.i.tutions. The other 188 attend service promiscuously.

The week of prayer for colleges is observed by all, and all regard it a valuable a.s.set to the religious life of their student bodies. In 1916-1917 prior to the week of prayer 119 of the 325 students of college rank enrolled in these State colleges were not professed Christians. Subsequent to the week of prayer 24 of the one hundred nineteen were left. Thus before the week of prayer there was 63.3 per cent professed Christians. The week of prayer was instrumental in reducing the percentage of non-confessors. After the week of prayer 92.6 per cent of all of the students were professors of Christianity.

Here as in the other inst.i.tutions the morning and evening devotions are daily for terse periods. They precede breakfast, in the dining halls and at the close of the study periods. The services of the Y. M.

C. A., the Y. W. C. A., and the temperance societies are very much like the services of these organizations in the denominational and private colleges and universities. The students in State colleges have feelings similar to those in private colleges about religious services. Very few are defenders of the weekly prayer meetings.

Expressional activities at State colleges are not wanting. The six colleges report service rendered in the college church and voluntary religious organizations. Seventy-seven teach Sunday School. Five of these colleges are situated in the rural districts and there are students who serve the rural communities in church work. All of them do some extension work of a religious nature. Periodically the students are sent out to investigate conditions among the poor and to offer services to relieve these conditions. Under this social service are lectures and demonstrations portraying ideals which are genuinely religious. The great majority of the students of college grade are a.s.sistants to the professors in this work. Five do special social service work during three holidays, Thanksgiving, Christmas and New Year's Day. They take food, fuel, clothes and money to the needy of their communities.

THE CONCEPTION OF RELIGIOUS EDUCATION IN NEGRO COLLEGES

An exhaustive psychological a.n.a.lysis of the conception of religious education is not the aim of this part of the study. But from certain data which has come out of the study one is able to obtain ideas concerning the view of the educators on the aim of religious education and the degree in which this aim is being attained. We note in the first place that all of those who answered the questionnaires were cognizant of the religious motives in education. Perhaps a few typical quotations will emphasize that. "I think much personal good is done.

The student gets a clearer idea of the Bible and its value in the world today." "I regard the course in religion as vital and essential to any thorough education." "The religious value of the course given is inestimable." "The religious training through these courses gives education the impetus which pushes it on to its goal." "The religious courses are regarded as valuable adjuncts to the educational inst.i.tutions." "I have abundant data from graduates of this inst.i.tution and other individuals of our const.i.tuency confirming our opinion of the abiding gains for character and efficiency through the influence of these courses and their expression in service."

"Experience is the basis of the conclusion that the religious work in the colleges gives sympathetic training for efficient service. More attention must be given to our curricula in this respect." "The students who are most exemplary in worthwhile endeavor are prominent in these courses and organizations." "I have a high estimate of the actual work done by these students and of the development of their own character."

An examination of the statements concerning the religious aims and privileges published in the catalogues of these schools show that, theoretically at least, they have begun their task in directing the educative process with a consciousness of the choice place of moral and spiritual culture in the task. To ill.u.s.trate, let us note the following: "The aim of all the religious work in our inst.i.tution is to build up a strong Christian character, to develop the spirit of service, and to train in the methods and the habit of religious work."

"This work aims at teaching colored young people how to want the best things in life, and at training them in ability to get those things by skill of hand and power of mind. Character and efficiency are thus the twin essentials of the ideal. It would enable its pupils to make a sufficient living, teach them to live efficient lives, and inspire them to render society sufficient service. To hold such an aim thoroughgoingly is to be positively Christian." "To all who are inclined to respect the Christian religion and its inst.i.tutions, the welcome hand will be heartily extended; but to those whose influence will be prejudicial to religion and good morals, no protracted stay can be allowed; since the success of an educational inst.i.tution is strictly proportional to its moral tone." "Self-mastery, symmetrical character, high ideals and purposes are regarded as the chief ends of education. Special attention is given to the spiritual needs of the students. In the life and discipline of the school, constant effort is made to inculcate Christian principles." These are some of the typical statements published in catalogues, announcements and in other college advertising media.

One will note that although the great majority of these colleges and universities are sectarian they have refrained, theoretically at least, from obtruding sectarianism in the religious education. They have made sectarianism take at least a secondary place. This is further strengthened by the fact that there are in these denominational schools 36 Catholics who apparently have met no offensive media of instruction.

The results justify the following statement concerning the conception of religious education in Negro colleges and universities: They conceive religious education to be no quantum of doctrine but a life lived efficiently, being animated by the social service motive. Thus religious education is social evolution, and ninety-nine per cent of those in charge of these inst.i.tutions have conceptions of religious education becoming more efficient than it now is. As proof of this, I may cite the results of their answers to question; fifteen in the general questionnaire. This question is: "_In your opinion are the Negro colleges meeting the needs of definite religious training?_"

Every one's answer except one might be summarized thus: Some good has been accomplished but we are far from the real goal. We need reconstruction and a new impetus.

The emphasis which they are putting on expressional activity as an essential in the process of religious education does seem to indicate that they regard self activity. Wherever the social service was very scant the one reporting felt it his duty to give an apology for the actual conditions and express a hope of better results in the future.

This showed that they felt it the vital factor in the progressive socialization of the individuals. The place of prominence given to wors.h.i.+p, to religious services on Sunday and in the week is either an index to their conception concerning the value of wors.h.i.+p or else an index of their habit toward orthodoxy. Circ.u.mstances surrounding these schools would suggest the former for the larger number of these inst.i.tutions.

SOME CURRENT CONCEPTIONS OF RELIGIOUS EDUCATION IN RELATION TO GENERAL EDUCATION

Religious education is considered a part of general education and is included under that genus. What is general education? For a long time education was defined in terms of intellect, but that ground is no longer tenable. Spencer said: "Education is the preparation for complete living." Modern educators reject this as an inadequate statement of education. Education does not merely prepare for something in the future. It endeavors to fill one full of life, and human experience during the educative process. Education must be expressed in social terms. James describes education as the organization of acquired habits of conduct and tendencies to behavior.

This emphasizes the psychological side.

It was thought that the aim of education could be expressed in purely individual terms. It was said to be the harmonious development of all the powers of the individual. Dewey attacks this definition showing that there is no criterion for telling what is meant by the terms used. We do not know what a power is; we do not know what is meant by development or harmony. A power is a power with reference to the use to which it is put, the function it has to serve. There is nothing in the make-up of human beings, taken in any isolated way which furnishes controlling ends and serves to mark out powers. Unless we have the aim supplied by social life we have only the old faculty psychology to furnish us with ideas of powers in general or the specific powers.[3]

Dewey defines education as the regulation of the process of coining to share in the social consciousness. And the majority of educators use social terms to define education. Soares has this conception in mind when he gives the following definition of education. "Education is a scientifically directed process of developing progressive socialized personality." But to achieve personality one must achieve sympathy and sympathy is one of the concerns of religion. Hence all true education involves religion.

What is religion? Wright in the _American Journal of Theology_, Volume XVI, page 385, quotes Leuba as defining religion as a belief in a psychic superhuman power. Wright has objections to this definition on the ground of its narrowness. He attempts to add breadth to the definition in: "Religion is the endeavor to secure the conservation of socially recognized values, through specific actions that are believed to evoke some agency different from the ordinary ego of the individual or from other merely human beings, and that imply a feeling of dependence upon this agency. Religion is the social att.i.tude toward the non-human environment." This is not synonymous with sectarianism, creeds, dogmas or ceremonies. Creeds and ceremonies have to do with ecclesiasticism not with religion per se. Creeds are developments of theology and dogma is an outgrowth of religion and not religion. Modes of wors.h.i.+p developed into rites and ceremonies are ecclesiastical means of fostering the religious spirit but not religion. Religion is not a feeling to be imposed from without. Religion is a life and a life-long process. "The religious life is the response the heart of man makes to G.o.d, as the heart of the universe. The religious person is one who is conscious of his divinity because of his kins.h.i.+p with the universe through G.o.d, and who because of this consciousness seeks fellows.h.i.+p with G.o.d and the G.o.dly."

Having arrived at the conclusion concerning education and religion which are given by some of the most representative students of the subjects, let us ascertain some conceptions of religious education. As indicated in the beginning of this topic, religious education is not regarded as a separate ent.i.ty. It is a part of the process of efficient education. The human organism is a unit. Life is a whole and connects physical, mental and religious phases. The whole personality is the object for consideration for the educator. The emphasis in education varies from physical to mental and from mental to religious, or social. When the emphasis is placed on the social or religious phase the procedure may be properly called religious education.

Professor Hartshorn carries the social idea to an adequate conclusion.

He says: "Religious education is the process by which the individual in response to a controlled environment, achieves a progressive, conscious social[4] order based on regard for the worth and destiny of every individual." Professor Peabody states the matter in the following words:[5] "Religious education is the drawing out of the religious nature, the clarifying and strengthening of religious ideals, the enriching and rationalizing of the sense of G.o.d.... The end of religious education is service...." Dewey's idea of education is much akin to the current conceptions of religious education. "The moral trinity of the school is social intelligence, social power and social interests. Our resources are, (1) the life of the school as a social inst.i.tution in itself, (2) methods of learning and doing work, and (3) the curriculum."[6]

The goal of general and religious education is the same; namely, the getting of the individual into the highest and most desirable relations.h.i.+p with both the human and non-human elements, in his environment. The standard of each is found in the functional relations.h.i.+p of each to society. Modes of expression and emphasis may vary but the ideals for both are the same. Dr. Haslett[7] has given an unique representation of this conception. "Religious education," says he, "is closely related to secular education and is largely dependent upon it. The fundamental laws and principles of psychology and of education require to be recognized as central." Professor Coe[8]

reminds us, however, that "religious education is not and cannot be a mere application of any generalities in which the university departments of education deal. It is not a mere particular that gets its meaning or finds its test in the general." Religious education deals with original data and with specific problems that rarely appear in the instruction that is called 'general' and that grow out of the specific nature of our educational purpose. In the a.n.a.lysis of these data and in the determination of the method, we can and must use matter contained in general courses of education. But the field of study of religious education is not exhausted there, but is so specific and yet so broad as properly to const.i.tute a recognized branch of educational practice. The religious purpose in religious education yields the point of view and the principles of cla.s.sification that are important for religious educators.

The conceptions of religious education just pa.s.sed in review warrant certain deductions. Any inst.i.tution which meets adequately the requirements of religious education must have genuinely religious men and women in the entire teaching and official force. Such persons will determine the atmosphere and spirit of the inst.i.tution. These teachers should have clear conceptions of the ideals of religious education.

The blind cannot lead the blind. The students must be trained along three fundamental lines, of the religious life. First, he must have some of the intellectual value of religion. He must have social knowledge. He must have the opportunity of expressing the devotional att.i.tude in wors.h.i.+p. He must have the outlet of religious energy in social service. The duty of the college will be far from discharged unless it makes provision for laboratory religion where there is a working place for each member. Religion is a life and the college should be a society where this life may be lived in its fullest extent, encouraging practical altruism and giving the protection which an ideal society affords against demoralization.

EVOLUTION OF RELIGIOUS EDUCATION IN NEGRO COLLEGES AND UNIVERSITIES

The problem of religious education in Negro inst.i.tutions is real. On the basis of the investigation we are able to point out some prominent phases of the problem. The first element of this problem is the teacher. There are in Negro colleges, 22 teachers of religious education who have had no professional training for the work. This means that one-fourth of the entire corp of teachers of religion in these inst.i.tutions are without the prestige, at least, of even the semblance of professional training. Two main causes account for this.

These inst.i.tutions have not those who are professionally trained on their faculties and they lack funds to procure the service of such persons. In the next place they think it is not necessary.

One observation here is important. These services seem to be significant in proportion to the partic.i.p.ation in them by the students themselves. The Sunday School and the Young People's meetings are the most popular services for the students. They do the things in which they have a volitional interest. We cannot thrust our religious experiences upon the students from without. They must achieve their own religious experience in contact with the environment in which they live. The prayer meetings in all except four inst.i.tutions follow a program which was effective for those who lived in another civilization. The traditional Negro prayer meeting does not function religiously in the life of the Negro college student.

One of the big problems of religious education is compulsion in regard to religious services. Where should that stop? Many are beginning to think that the religious value of the services is often nullified by the compulsory attendance. There are many conscientious objectors among the students who think the removal of compulsion would be conducive to better religious development. But the likelihood of some swinging from one extreme to the other is very great. It is still a problem left for the religious educators in the colleges to solve. The solution must result in the conservation of the good found in the compulsory system and the good to be found in freedom of choice.

Expressional activities are increasing in Negro colleges but with few exceptions these are inadequate in scope and number. It is true that not enough students are able to share in the social service projects.

This is really one of, if not the most important factors in religious education. Men gain religious power by acting out their beliefs, allowing their convictions to flow out into service.

There is an unfortunate lack of coordination of religious agencies in Negro colleges. Frequently we find several organizations attempting to do the same thing and each makes a miserable failure in the attempt.

More than that, this lack of coordination and correlation results in duplications which surely mean wasted energy and non-effectiveness. If all of the religious agencies were supervised in such a way that each would know his specific task and would not overlap that of other agencies, much more effective work would be the result.

There are signs of hope in the religious education of these Negro colleges. The almost unanimous recognition of the religious motive in efficient education by the educators and the manifest consciousness of needs of better religious education have been mentioned. There are others. An increasing number of trained teachers from Northern, Eastern and Western colleges and universities is evident. These men and women are coming from the inst.i.tutions where the points of view and training represented in the previous chapter are found. The summer schools of the various colleges and universities in the North, East and West are offering many of these modern religious education courses and larger numbers of the teachers of religious education are availing themselves of the opportunities. Much literature of religious education published recently is finding its way to these schools, the most notable of which is the _Religious Education Magazine_.

TABLE SHOWING STATISTICS ON RELIGIOUS EDUCATION IN NEGRO COLLEGES

Units of Credit Given | Students in Voluntary Courses of Religious Education | | Students in Curriculum Courses of Education | | | College Students | | | | ---------------------------------------+---------+----------+---------+ Agricultural and M. College 20 15 11 Agricultural and T. Col. of N. C 35 11 30 Alcorn A. and M. College 152 40 115 Allen University 38 38 30 3 Atlanta University 59 12 50 1/4 Arkansas Baptist College 16 16 15 2-1/4 Biddle University 40 40 20 1 Benedict College 60 40 22 2 Bishop College 60 40 20 1 Claflin University 20 20 14 3-1/2 Clark University 21 7 14 2 Conroe College 14 10 12 1 Edward Waters College 32 15 2 Fisk University 208 110 90 4 Florida Agricultural and M. College 36 15 20 Georgia State College 29 15 17 Howard University 558 98 60 6 Hartshorn College 10 4 5 2 Knoxville College 33 33 30 4-1/2 Lane College 17 10 12 1 Lincoln University 163 163 100 4-1/2 Livingstone College 37 27 30 3 Morehouse College 65 34 40 1-3/4 Morgan College 46 46 46 1-1/2 Morris Brown College 21 21 19 3 New Orleans University 30 30 26 2 Paine College 11 6 11 2 Texas College 9 9 8 4 Roger Williams University 14 14 14 2-1/2 Rust College 12 10 12 2-1/4 Samuel Houston College 35 13 29 2 Shaw University 49 20 40 1-1/2 Shorter College 25 25 20 2-1/2 Spelman Seminary 6 6 6 2-1/2 State University 13 7 10 2 Straight College 36 0 29 2 Swift Memorial College 9 5 9 1-1/4 Talladega College 66 25 60 4 Tillotson College 34 19 11 3 Tougaloo University 16 9 11 2-1/4 Virginia Theological Seminary and Col.27 21 20 3 Virginia Union University 66 51 30 4-1/2 West Virginia Collegiate Inst.i.tute 33 25 20 Wilberforce University 202 60 150 4-1/4 -----------------------------------------------------------------------

DAVID HENRY SIMS

FOOTNOTES:

[1] This dissertation was in 1917 submitted to the Faculty of the Graduate School of Arts and Literature of the University of Chicago, in candidacy for the degree of Master of Arts, by David Henry Sims.

The following sources were used in the preparation of this dissertation: _American Missionary a.s.sociation Report_, 1916; _Baptist Missionary Society (Woman's) Reports_, 1910-1916; _Catalogues--Negro Colleges_, 1916-1917; W. E.B. DuBois, _Morals and Manners Among Negro Americans_, Atlanta University Publications, No. 18; _Journal of the Proceedings of the A. M. E. Church_ (General Conference), 1916; _Journal of the Proceedings of the Methodist Episcopal Church_ (General Conference), 1916; Thomas J. Jones, _Negro Education_, United States Bureau of Education, Bulletins 38 and 39, 1916; Thomas J.

Jones, _Recent Movements in Negro Education_, United States Bureau of Education, 1912, Vol. I; _Questionnaires_, from Negro Colleges, 1917; United States Bureau of Education Investigations, _Education in the South_, Bulletin 30, 1933; Monroe N. Work, _Negro Year Book_, 1914, 1915, 1916; Young Men's Christian a.s.sociation, _Report of the International Committee_, May 12, 1916; _Year Book_, 1915-1916.

The author used also the following works for general reference: W. S.

Athearn, _Religion in the Curriculum-Religious Education_; R. E.

Bolton, _Principles of Education_; H. F. Cope, _The Efficient Layman_; H. F. Cope, _Fifteen Years of the Religious Education a.s.sociation, The American Journal of Theology_, July 1917, p. 385 ff; Committee Report, _Standardization of Biblical Courses_, Rel. Educ. August, 1916, p. 314 ff; Crawford, _The Media of Religious Impression in College_, N. E. A.

1914, p. 494 ff; John Dewey, _Ethical Principles Underlying Education, Moral Principles in Education_; T. S. O. Evans, _The University Young Men's Christian a.s.sociation as a Training School for Religious Leaders_, Rel. Educ. 1908; H. F. Fowler, _The Contents of an Ideal Curriculum of Religious Education for Colleges_, Rel. Educ. 1915, p.

355 ff; E. N. Hardy, _The Churches and The Educated Man_; S. B.

Haslett, _Pedagogical Bible School_, Parts I and II; International Sunday School a.s.sociation, _Organized Work in America_, Vol. XIII; C.

F. Kent, _Training the College Teacher_, Rel. Educ. 1915, Vol. X, p.

327; P. Monroe, _Cyclopedia of Education_, Vol. I, p. 370; E. C.

Moore, _What is Education_; A. Morgan, _Education and Social Progress_; F. G. Peabody, _The Religious Education of an American Child_, Rel. Educ. 1915, p. 107; I. J. Peritz, _The Contents of an Ideal Curriculum of Religious Instruction_, Rel. Educ. Vol. X, 1915, p. 362; C. Reed, _The Essential Place of Religion in Education_, N. E.

A. Monograph Publication, 1913, p. 66; R. Rhees, _Evangelisation of Education, Biblical World_, August 1916, p. 66; C. E. Pugh, _The Essential Place of Religion in Education_, N. E. A. Monograph Publication, 1913, p. 3; I. T. Wood, _The Contents of an Ideal Curriculum of Religious Instruction for Colleges_, Rel. Educ. 1915, Vol. X, p. 332; _The Survey of Progress in Religious and Moral Education_, Rel. Educ. 1915, Vol. X, p. 114.

[2] None of these does all of the things described, but all of them do at least some one of them.

[3] Dewey, _Ethical Principles Underlying Education_.

[4] _Ideals in Religious Education_, R.E.A., June, 1917, p. 185.

[5] _Ibid._, p. 94.