xt7t7659h24q https://exploreuk.uky.edu/dips/xt7t7659h24q/data/mets.xml Kentucky. Department of Education. Kentucky Kentucky. Department of Education. 1953-01 bulletins  English Frankford, Ky. : Dept. of Education  This digital resource may be freely searched and displayed in accordance with U. S. copyright laws. Educational Bulletin (Frankfort, Ky.) Education -- Kentucky Educational Bulletin (Frankfort, Ky.), "Report of Workshops on Moral and Spiritual Education", vol. XX, no. 11, January 1953 text 
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0 Commonweeith of Kentucky 9

Mm

 

REPORT OF WORKSHOPS ON
MORAL AND SPIRITUAL EDUCATION

1. Lectures of: Dr. Clarence M. Linton
2. State Teacher College Summaries of
Workshops

 

Published by

DEPARTMENT OF EDUCATION
Wendell 1’. Butler
Superintendent of Public Instruction

 

ISSUED MONTHLY
Entered as second-class matter March 21, 1933, at the post office at
Frankfort, Kentucky, under the Act of August 24, 1912.

Vol. XX January, I953 No. II

 

 

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 FOREWORD

The Kentucky program for emphasis on moral and spiritual
values in its public schools did not stop at the close of the initial
workshops at the University of lx'entuck)‘; but now the public—
supported colleges of teacher education are each carrying on in-
dividual experiments, workshops, seminars, and extension courses.

The workshops at the colleges in the summer of 1952 have
indicated the many and diversified approaches which can be taken
in the study of moral and spiritual values. It is not practicable
for the State Department of Education to include in a single issue
of its Bulletin all of the important: conclusions reached by the work-
shops. To have had Dr. Clarence M. Linton, of the American Council
011 Education, as guest lecturer for the workshops was a distinct
privilege and added much to the stature, of the Kentucky movement.

To the many who inquire as to the progress of the Kentucky '
program this Bulletin will serve as a report of the increase in interest
and the importance of such an undertaking. It is also an invitation
that others join us in this extremely important experiment.

\Vendell P. Butler

Superintendent of Public Instruction

 

 

 

 

 

 

  

 

 

 

 

 

 

 

 

 

 INTRODUCTION

During the years 1951-52 the Kentucky Program of Moral
and Spiritual Values in Education completed its first. phase of
exploration. formulation, and initial experimentation in the six
pilot schools and entered upon its second phase of elaboration. re.-
finement, and extension. One of the most important aspects of this
second phase, of development has been the incorporation of work-
shops. seminars, or courses in Moral and Spiritual Education into
the programs of the tax—supported teacher—education institutions of
the (‘onnnonwealth for the preparation of administrators and
teachers in this area of the, state’s program for elementary and
secondary education.

lmportant as is the adequate preparation of teachers in the
subject-matter fields, it is especially important in the program of
emphasis upon moral and spiritual values which requires, not only
sensitivity to the presence of these potential values in the relations
and activities of the school as a community of persons and in the
subject—matters of the curriculum, but skill in guiding children and
young people in the discovery and development of these values into
vital and effective, concerns in living.

The present Bulletin provides valuable additions to the available
resources for these workshops, seminars, and courses by recording
further procedures and source materials beyond those available in
earlier Bulletins. A significant feature of the reports herein recorded
is the variety of procedures and forms of organization in the several
teacher-education institutions. Out of these experiments should
grow a cumulative experience upon which to base ettective programs
for the preparation of administrators and teachers in this field.

The Kentucky universities and colleges were fortui'iate in having
as a consultant this summer Dr. Clarence M. Linton, Chairman of
the Committee on Religion. and Education of the American Council
011 Education. His lectures and the discussions which he led did
much to clarify issues and ideas, and his gracious personality added
much to an already stimulating and revarding association.

\Villiam Clayton Bower,

Chairman, Advisory Committee

 

 

 

  

 

 

 

 

 

 

 

 

 A DIGEST 0F LECTURES
BY
DR. CLARENCE M. LINTON

(Delivered in the Kentucky Workshops on Moral and Spiritual Values
in Public Education, June-July, 1952, by Dr. Clarence Linton, Professor
of Education, Teachers College, Columbia University, and Director of the
Exploratory Study of the Function of the Public Schools in Dealing with
Religion made by the Committee on Religion and Education of the
American Council on Education.)

HOW MORAL AND SPIRITUAL VALUES CAN BE
DEVELOPED IN THE FOURTH GRADE

Professor '\\'illiam Clayton Bower has given us an excellent
statement of the functional role of values in education.1 I shall base
my lecture on his book, as I understand it, and attempt to illustrate
how a fourth grade teacher can assist her pupils to live morally and
spiritually.

1. When are values “moral” or “spiritual”? At the outset it may
be helpful to make explicit what we mean when we use the words
“values." “moral values.” and “s )iritual values.”

, . 1

Values are developed as a consequence of a conscious need or
desire. The desire for a thing or an experience clothes the thing or
experience desired with value. For example, when one is hungry, he
desires food, and therefore food becomes a value; or perhaps we
should say the experience of eating is a value. Under certain cir—
cumstances this value may assume a high priority among all the
values consciously held by an individual. \Ve may call food or
eating an elemental value. Ordinarily, elemental values are not
moral or spiritual, but under some circumstances they may become
such.

Values become moral when the things or experiences desired
require choices among ways of satisfying desires in relation to some
conception of What one ought to do under the circumstances—some
conception of good and bad, right and wrong—with particular re-
gard to consequences to self and others. In varying degrees one
evidences the possession of moral values by thinking before acting,

1William Clayton Bower, Moral and Spiritual Values in Education.

475

 

 

 

  

 

 

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by deliberately choosing to act in ways he thinks good, right. or
best in relation to possible alternatives and consequences. if he acts
without thinking about what is involved, he acts amorally, and
thereby evidences the fact that in these particular situations he does
not possess moral values. If he deliberately chooses to act in ways
which he knows are, bad, wrong, or interior, he acts immorally. \Vhat,
one ought to desire, value, and do is largely determined by the cul—
ture as understood and lived by a particular group of people. Moral
values therefore always have a social reference. They are inherent
in all human relationships. They constitute a. continuum from the
first concepts of ought to the greatest sacrifice a human being can
make to be true to himself and his fellowmen.

Values become spiritual when the things, or experiences. desired
require a transcending of self and human relationships in the quest
for meaning, purpose, and ultimate reality. To most people the word
“spiritual” has a religious reference. In theological terms “spiritual”
denotes that which mediates between body and soul. Tn psychological
terms “spiritual” denotes the intellectual and higher endowments of
mind, or the total mental organization of man regarded as distinct
from the atomic structure and material organization of. the body—
the highest level of feeling and knowing. From both points of view
“spiritual” denotes man’s highest capacity—that which, so far as
we know, differentiates man from other animals and makes him
distinctively human. \Ve may say therefore that spiritual values
include the elemental and moral values but transcend them. Spirit—
ual values, like moral values, are a continuum from the first con-
ceptions of meaning. purpose. and ultimate reality to the highest
insights of man in relation to the cosmos. As l7 understand it this
is the essence of a functional religion.

2. How does the child develop his own moral and spiritual
values? The child is not born with a set of moral and spiritual values.
He must learn them just as he learns to like certain foods. to wear
certain kinds of clothes, to speak English or Chinese. and to behave
in certain ways. Furthermore, the child learns what he lives. Thus
we start with a premise that one must live morally and spiritually
in order to learn (to develop) moral and spiritual values. Professor
,lower has made it quite clear that moral and spiritual values are
qualities of experience which are inherent in living and learning.
The public schools therefore offer abundant opportunities for the
development of these values.

     
 
  
   
  
 
 
    
  
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
   

‘ __ - _._._ -—4“,.‘_.——————.-

 ‘.\,_ _.

I shall attempt to illustrate how an average fourth grade teacher
who has had special preparation for this task can assist her pupils
in developing these values in a typical school situation. I wish to
emphasize one requirement, namely, that this teacher has had special
preparation for this task. Let us assume that she participated in
one of the workshops on moral and spiritual values last year and is
now attempting to apply what she learned.

Let us imagine that we are observing what she and the children
are doing through a one-way-vision screen. \Ve can see and hear
them but they do not know that We are here. We must also imagine
that we observe them at intervals over a period of one school year.

Tn order that we may understand the teacher’s aims and pro—
cedures, I shall give you a brief preview. She knows that the de-
velopment of moral and spiritual values requires living and learning
on five levels which she and the children identify by different words

as follows:

.Pupils’ Words Teacher’s Words
1. Being Reactions to situations
2. Feeling Generalized attitudes
3. Thinking Generalization—principle
4. Believing Conviction
5. Deciding Commitment

Among the various moral and spiritual values this teacher is
attempting to develop is respect for individual personality which
the Education Policies Commission2 says is basic to all the moral
and spiritual values which the public schools should emphasize.

3. The first level of living and learning—being or reactions to
Situations. The aim of the teacher at this level of living and learning
is to develop a quality of human relationships in the classroom
situation which is conducive to being respectful of individual per—
sonality. As we observe her and her pupils we can see that she
has been very successful. The children are courteous, polite, and
thoughtful of the feelings of the teacher and each other. They help
each other. They seem to want each member of the class to succeed
in whatever is undertaken. Seldom is anything said or done which

2 Educational Policies Commission of the National Education Associa-
tion and the American Association of School Administrators, Moral and
Spiritual Values in the Public Schools.

477

   
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
 
  
  
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
 
    

 

 

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indicates that any child in this classroom fails to be sensitive to the
value the teacher identifies as respect for individual personality
but which the children call being courteous, polite, and thoughtful of
the feeling of others. This teacher knows that this is the first re-
quirement in the development of this moral and spiratual value. She
also knows that this is only the beginning of the beginning, important
as it is, in developing the moral and spiritual value of respect for
individual personality.

4. The second level of living and learning—feeling or general-
ized attitudes. The aim of the teacher at this level of living and
learning is to develop a feeling for, or a generalized attitude toward,
respect for individual personality, so that her pupils Will be courte—
ous, polite, and thoughtful of the feelings of others, not only in her
classroom but also on the playground, in the corridors, on the way
to and from school, in the home, on Saturdays and on Sundays. In
other words she is attempting to generalize this behavior—respect
for individual personality—~50 her pupils will live and learn that way
in as wide a range of situations as possible. This second level does
not follow the first level automatically and inevitably; it must be
lived and learned. The children cannot live and learn at this level
without having first lived and learned at the first level. Indeed,
the first level must first be made habitual in order to make the
children free to live and learn at the second level. Let us observe
how the teacher and her pupils begin this second level of living
and learning. A situation has arisen in the corridors indicating that
what was learned in the classroom did not carry over. Some of her
pupils, not all, were observed to be rowdy and rude to their own
classmates and to other children when returning from the play-
ground. Our teacher knows how to obtain participation of her
pupils in the study of their problems and in developing a sense of
responsibility for self—discipline. Her pupils know that they can
trust her to be courteous, polite, and thoughtful of their feelings.
The teacher has developed the foundations on which she can now
count on frank and serious consideration of the problem. After
careful consideration of all pertinent aspects of the problem it
becomes clear to most of her pupils that they are each personally
responsible. The quality and content of this experience provides
the foundation for later experiences, each of which tends to increase
umlerstanding of being courteous, polite, and thoughtful of the
feelings of others and to develop a generalized attitude toward

478

    
 
 
 
 
  
  
 
 
 
 
 
 
 
 
 
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
   

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such behavior. This experience is both intellectual and emotional.
As contrasted with higher levels of living and learning, it is domi-
nately emotional, or a feeling toward this kind of behavior——this
quality of experience. The teacher knows, however, that only a
beginning of developing the moral and spiritual value of respect
for individual personality has been made. She also knows that these
first two levels of living and learning are indispensable to the higher
levels.

5. The third level of living and leaming~thinking or generali-
zation and principle. The aim of the teacher at this level of living
and learning is to assist her pupils in thinking about what it means
to be courteous, polite, and thoughtful of others in broader terms
than they have done heretofore. At this level the questions why?
when? where? require answers. The teacher knows how to enlist
the resources of her pupils in broadening the experience of all.
The pupils themselves raise questions, present situations, and suggest
how they think they should be met. On the foundation of their living
and learning at the first and second levels these fourth grade pupils
desire (value) opportunities to think about their own real problems,
provided the quality of such experience is satisfying. Stretching
one’s mind can be as much fun as a game. Furthermore, the stretch-
ing of the mind is quite as much living and learning as is developing
physical skills or managing a school bank. This teacher knows how
to make it fun and at the same time very serious. As a consequence,
in the quest for answers to the question, ”Why should we be cour-
teous, polite and thoughtful of others?”, the following are offered

by the pupils: “Mother says I should be.” “You teach us to be that
way.” “That’s the way nice people are.” “It makes one feel better
it' you are.” ‘That’s the way we want other people to treat us.”
Here, the pupils are attempting to generalize their experience and
state a principle. Unconsciously they are also reaching for sanctions.
They soon agree that “We should be courteous, polite, and thoughtful
of other peoples feelings because we want them to treat us that way”
is a better answvr (generalization-principle) than the others because
it seems to include. all the others. At this point one child remembers
something learned in Sunday School and with the help of her
classmates the Golden Rule is stated. Some want to substitute

479

 
 
 
 
 
  
  
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
   

 

 

  

 

 

 

 

 

 

 

this for their own generalization.3 A consideration of which is
better involves reasons. One pupil suggests that the Golden Rule
is best because it is from the Bible and the Bible is the \Vord of God.
Others like their own generalization better. One pupil says, “My
father and mother do not believe in the Bible. They say ‘The Bible
is what some people used to think’.” This teacher knows that her
pupils are now reaching for the next step in living and learning. She
knows the dangers in this situation, but she is also aware of her
responsibility to assist her pupils in living and learning morally and
spiritually on higher levels.

6. The fourth level of living and learning—believing or convic-
tion. The aim of the teacher at this level of living and learning is
to assist her pupils in thinking about what it means to accept a
general rule (their own or the Golden Rule), what it means to
“believe,” or in her words to achieve a “conviction” about being
courteous, polite, and thoughtful of the feelings of others. She is
careful to assist her pupils in reaching for broader contexts of the
meaning of beliefs, but always in terms of their own experiences
and understandings and in relation to their own generalization in
comparison with the Golden Rule. Gradually the pupils want to
accept the Golden Rule as a substitute for their own formulation,
not only because it is from the Bible but also because they think it
includes more and means more than their generalization. In the
course of this experience the meaning of “belief” has been enlarged
to include the quest for an answer to the question “\Vhy should we.
really believe that we should be courteous, polite, and thoughtful
of the way others feel?” This leads to another generalization to the
effect that, “If we really believe in what we say we will want to act
that way.” But this teacher knows that the pupils must live and
learn on still one higher level before she can feel that she has met
her responsibility in assisting them in living morally and spiritually.

7 . The fifth level of living and learning—deciding or commit-
ment. The aim of the teacher at this level of living and learning is

”Note the danger here of accepting an authoritative answer as a
substitute for thinking through and accepting such an answer only after
it has been made the pupils’ own. This natural human tendency is called
“closure” by the psychologists. It means a desire to realize a goal or to
resolve tension by acceptance of an answer. Education requires that this
natural tendency be resisted until the meaning of the situation is more
fully understood.

4‘80

 

 

 

 

 

 to develop in. each pupil, insofar as it is appropriate at the fourth
grade stage of maturity, a sense of personal obligation to achieve
convictions and connnitments (beliefs and decisions). Of course,
such convictions and commitments will be innnature and necessarily
subject to revision. This fact suggests that there is a still higher
level oil, living and learning, namely, transvaluation of values, or the
reorganization of the individual’s hierarchy of values, both moral
and spiritual. This is true, but we shall assume that this type of
experience requires explicit consideration at a later stage of ma-
turity. This is not to assume, however, that fourth grade children
cannot and do not transvalue values. This teacher knows that the
public school cannot dictate convictions and commitments but she
believes it to be a part of her duty to confront her pupils with situa-
tions, within their experience. which are conducive to achieving What
the children call beliefs and decisions. This requires consideration
of why different persons have different beliefs about many things.
\Vhat difference it makes whether one has really decided for himself
what he wants to be and do may be made a very vital experience
even at the fourth grade level, provided its consideration is in terms
of the pupils’ experiences and understandings. There are abundant
opportunities in the day-to-day living of the children. This teacher
knows how to draw out and use the experience of her pupils not
only within the classroom but in the home, in Sunday School, and
the community. This requires that all genuine concerns of the
children must be faced in the same frank, cooperative spirit of in-
quiry and practice observed at the lower levels of living and learning.
Questions about family life, community events, religion, or what-
ever is of concern to the children and intrinsic to the ongoing
experience of the group will be dealt with in this same spirit.

8. In this brief description I have attempted to indicate what
is involved in the development of moral and spiritual values. It
should be emphasized that these five levels of living and learning are
not distinct; 0n the contrary they are interdependent. I have sepa-
rated them to make them explicit. Furthermore, I wish to stress
the point that these qualities of experience should be a program of
emphasis which is intrinsic to all that the teacher and pupils do
rather than a separate course or even a series of discussion periods
on moral and spiritual values. This requires sensitivity to the facts
and implications of opportunities presented in the ongoing experi-
ence. I have introduced religion at one point only. It might well

481

 

 

    

 

  

 

 
 
 
 
 
 
 
 
  
 
 

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enter at many points, but only if it is intrinsic. in my next lecture
I shall focus attention explicitly on religion in order to indicate
how I think the skillful teacher in the public school should deal
with religion, when it is intrinsic to school experience. l shall do
this because it is my conviction that we cannot develop moral and
spiritual values as effectively as we should until we learn how to
deal with the genuine concerns of children and youth, among which
are the facts and implications of religion.

9. I have chosen the fourth grade for two reasons: first, I know
from observation that What I have described is being done; and,
second, parents and teachers tend to underestimate the capacities
of children for living and learning on the higher levels. I. shall not
attempt to describe what can be done with younger children, but I
hope that what I have said about fourth grade pupils may be sug-
gestive of aims and methods. In my next lecture l shall indicate,
possibilities at the tenth grade.

HOW MORAL AND SPIRITUAL VALUES CAN BE
DEVELOPED IN THE TENTH GRADE

(This lecture was a further application of the aims and methods pre-
sented in the previous lecture, therefore, only a synopsis is printed.)

I shall attempt to indicate how a teacher of world history and
her tenth grade students live and learn moral and spiritual values,
particularly with respect to the facts and implications of religion
intrinsic to the subject of study.

This illustration has been chosen because it makes explicit the
problem of dealing with religion in the public school in a way which
will contribute to the development of the moral and spiritual value
of respect for individual personality. The subject matter under
study is the Reformation or Protestant Revolt and the Roman
Catholic Counter Reformation.

The teacher in this instance is a devout Roman Catholic and
a well-informed scholar in her field. Her class comprises students
representative of the three major faith groups ,those of no religious
faith, and even one whose parents are avowed atheists. The latter
thinks that he, too, is an atheist. The community is dominately
Protestant.

 
  
 
 
  
 
 
 
 
 
 
 
  
   
 
 
 
 
 
 
 
 
 
 
 
 
 
  
 
 
  
    

   

This teacher aims to guide her students in the study ol" history,
not religion. Religion is dealt with only because it is intrinsic to
the problem under study. This teacher is exwptional only in the
preparation she has had for this experience. She aims to develop
moral and spiritual values in whatever she and the students do. The
facts and implications of history and of religion intrinsic thereto
are conceived as means for living morally and spiritually, par-
ticularly with regard to respect for individual personality. The
same five levels of living and learning are involved that were de-
scribed in the previous lecture but we shall not make them explicit
in this instance, since we are concerned principally with methods.

I shall confine my description to just one aspect of the quality
of experience in this classroom, namely, ways in which the teacher
and students attempt to make the Reformation and its consequences
come to life in their living and learning.

A brief description of the human relationships of this classroom
seems necessary, otherwise what we observe in our imagination will
not be understood. Through previous living and learning together
the teacher and her pupils here developed mutual respect and trust
and a desire for personal integrity in facing squarely whatever
is of genuine concern to any member of the group. The teacher,
and each pupil value above all else being true to oneself. Hence
both teacher and students are free to state their own convictions
and commitments. But what is equally important, they encourage
each member of the group to develop a sense of personal obligation
to achieve convictions and commitments. Thus, there is a challenge
to each individual to be, to feel, to think, to believe, and to decide.

Furthermore, it must be emphasized that this is a public school,
in which the religious liberty of the would-be atheist student should
be as real as that of the Jewish, Roman Catholic, and Protestant
students. This teacher understands the limitations of the public
school in dealing with religion. Her aims with respect to the religious
subject matter intrinsic to the study of the Reformation are: (1)
religious literacy; (2) an intelligent understanding of the role of
religion in human affairs; and (3) a sense of personal obligation to
achieve convictions and commitments about the purpose and
meaning of human life. In other words, she attempts to assist her
students in knowing the facts, in understanding their meaning to
different religious groups, and in developing their own sense of

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personal Obligation to achieve convictions and commitments about
these facts and implications. lIer aims are educational aims. This
kind of experience is required if fundamental education is to take
place; that is, if she and her students are to live and learn the moral
and spiritual value of respect for individual personality.

A study of the Reformation even by tenth grade students
requires some understanding of the conditions and forces which
brought it about, the issues involved, and the consequences as they
have worked out thus far in world history. These are all Viewed
from different perspectives and with different interpretations by
Jews, Roman Catholics, and Protestants. This teacher and her
pupils, within their limitations of knowledge and time, attempt
to make their study fundamental rather than superficial. They are
concerned with understanding how the different religious groups
and historians view the Reformation and why they differ in the
facts which they think are most significant as well as in the inter-
pretation of their meaning.

First, John, a Presbyterian, accepts responsibility for presenting
as true an interpretation as possible of the Protestant view. With
the assistance of the teacher, his own minister, and reading he does
a pretty good job. The teacher and his classmates, in discussing
his presentation, help him and each other to understand more fully
the Protestant View and its implications. Second, Mary, a Roman
Catholic, accepts responsibility for presenting as true an interpreta-
tion as possible of the Roman Catholic view. She, too, has had the
assistance of the teacher, her priest, and reading. As a result she
is able to do a fairly good job which throws the Protestant and
Roman Catholic views into sharp contrast at crucial points. The
subsequent discussion is focused on understanding the Protestant
and Roman Catholic views, wherein they differ, and why these
differences exist. Third, Benjamin, a Jew, accepts responsibility
for presenting the Jewish view. With the assistance of books, the
teacher, and his Rabbi he presents a view of the Reformation and its
consequences which is consistent with both the Protestant and
Roman Catholic view at many points but in marked contrast at
other points. Fourth, the would-be atheist student volunteers to
present the View of atheists and is encouraged to do so but when
the time comes for his presentation he asks to be excused because
he has not been able to obtain the assistance he feels he needs to
do a satisfactory job. He is excused with an invitation to participate

4384

   
 
 
 
 
 
 
 
 
 
 
 
 
 

  

 freely in the discussion, and the spirit of the discussions of the class
is such that he feels no embarrassment.

This teacher knows how to guide her students in facing any
situation with personal integrity. Each student has lived and
learned more fully his religious convictions and commitments and
each has broadened his own experience by some understanding of
the views of other faiths on the facts and implications of the Re-
formation. The historical meaning of the Reformation has in some
measure been re-lived by the teacher and students. The moral and
spiritual value of respect for individual personality has acquired a
new significance by being put to the test of concrete experience
in an area where differences were made to contribute to enrichment
and a fuller understanding.

My purpose in introducing religious subject matter into these
lectures can be made explicit in the following summary of what I
have attempted to do in illustrating how the public schools can
and should develop moral and spiritual values.

1. Religion is central in human life. No one can escape religion.
Everyone must come to terms with religion in some fashion. Even
those who believe that religion is irrelevant, or inconsequential, or
detrimental base their belief on presuppositions which are inherently
religious quite as truly as those who avow religious convictions and
commitments. The quest for the meaning and purpose of human
life in relation to some conception of ultimate reality is a universal
human experience. Religion is therefore intrinsic to the culture
and the curriculum of the public school.

2. The problem is to find a way to take appropriate cognizance
of religion in the culture and in the convictions of the American
people in the program of the school while at the same time safe-
guarding the religious liberty of every individual.

3. This can be done only by recognition and acceptance of the
limitations of the public school with respect to religion. The func-
tion of the public school is distinct from, but complementary to,
that of the home and the church in dealing with religion. The
public school is precluded by law from indoctrination in religion
in the sense of ineulcation of any particular sectarian belief. And
from the legal point of View of religious liberty any religious belief,
even a belief in God, is inevitably sectarian.

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4. But a fundamental general education requires that the
culture, human life, and personality be viewed whole. It is therefore
necessary th