CHARACTER-MAKING IN BOYS' FRATERNITIES

REV. FRANK LINCOLN MASSECK

PASTOR UNIVERSALIST CHURCH, POTSDAM, N. Y.

Boys fraternities may be divided into two classes

(1), those organized and conducted by the boys themselves; (2), those organized either by boys or adults, but conducted under supervision of adults. I. Of those organized and conducted by the boys themselves there

are two types:

(a) Those spontaneously organized by the boys, as they would organize a club or gang of any kind, simply the product of the almost universal tendency of boys to organize something. These fraternities are usually short-lived, but frequently have very serious deleterious influences upon the character. Almost always they are bad.

(b) The other type are those organized by the boys themselves, in imitation of the fraternities or lodges of older persons. Some of these, as the "Coming Men of America," originating with a boy, or like the "Order of the American Boy," invented by adults, are exploited by magazines mainly as a device for extending circulation. Many of these societies undoubtedly accomplish much good. The literature put out by the periodicals is not objectionable, indeed much of it is excellent, and the tendency is to influence the boys in the right direction. But both are open to criticism which will later be developed.

Then we have the fraternities, formed so frequently in the secondary schools, the Greek letter societies organized by boys, in imitation of the college fraternities. Of these there are now several, widely diffused over the entire country. When first organized these societies were welcomed by teachers, many of whom were college graduates, and members of college fraternities. They had observed the excellent features, and good influences of their organizations in higher institutions of learning, and were favorably disposed toward the idea of developing similar societies in the secondary schools. It was due to this fact that the high school fraternities spread so rapidly throughout the length and breadth of the land.

It was not realized by those who were at first favorably disposed, that the conditions were dissimilar, and that there were grave possibilities of undesirable results. But a few years have elapsed and already we are receiving evidence from every direction that the high school fraternities are an objectionable feature of our school life. In 1903,

Gilbert B. Morrison, Principal of the William McKinley High School, St. Louis, Mo., addressed a letter to 200 principals in our largest cities, asking their opinion upon the fraternities. He received 185 replies, of which all but four expressed disapproval in some form or degree. We will ignore for the time being that which is of especial importance to the teacher, that is, their influence upon the school. We are solely interested to-day in their character-making influence. The conclusion Mr. Morrison deduced from these replies was "they are selfish and narrow in their aims and methods; they tend to set up social exclusiveness and caste; they are a source of discord, they dissipate the energies."

In November, 1904, Principal Spencer R. Smith, chairman of a committee appointed by the late President Harper, of the University of Chicago, after an investigation covering two years, and as a result of a questionaire sent to principals throughout the United States, said, "The fraternities are detrimental to the student, positively in that they hurt his mind and character, and cause a decline in school interest and a spirit of indifference to consequences. They cause jealousy and heartburning."

Superintendent Cooley, of Chicago, after a careful investigation of conditions in that city, said, "The consensus of reports was that, as a general thing, these orders contained much of the best elements in the schools in point of capacity and of favorable home environment, while the scholarship records were below par. Parents should understand that the high school frat. means an easy and a liberal education in snobbishness, in loafing, and in mischief."

The committee of the National Educational Association reported, "Your committee has been unable to find any defense of these societies by any competent person who has given the subject thoughtful attention." They concluded with strong condemnatory resolutions, which were adopted.*

The fact of the matter seems to be that to all societies organized and conducted by boys alone, there are these objections based on the very nature of the boys themselves. Professor G. Stanley Hall in his "Adolescence," says, "One of the last sentiments to be developed in human nature is the sense of responsibility, which is one of the highest and most complex psychic qualities. Premature independence is always dangerous and tempts to excesses." To which he adds the practical observation, "Left entirely to themselves these social organizations for youth tend to disorder and triviality." The correctness of which is verified by the records of the societies almost everywhere.

*See Addresses and Proceedings of the National Educational Association, 1905, Page 451.

These fraternities seem to copy the worst features of college life, just as the hoodlums in New York or any other large city will so completely reproduce the wild horse play of the college men, that the observer cannot detect the difference, but they fail absolutely and almost universally to reproduce the finer and more elevating influences which are characteristic of the fraternities in our universities.

II. We come to the second class of boys' fraternities, those organized by boys or adults, but conducted under the supervision of adults. Of these there are several, mostly developed by or in connection with religious institutions. It is very strange to me, that, while so many teachers have found the school fraternities so objectionable, few of them have seemed to feel the slightest responsibility to properly organize and direct the lads. As far as I have any knowledge of the situation their attitude has been mostly that of opposition and antagonism.

The development of the right kind of boys' fraternity seems to have been left entirely to those who are interested in religious work.

Of these the following are the best examples:

(a) The Junior Brotherhood of Saint Andrew, of the Episcopal Church, founded in 1883, aims to have the boys do almost the same definite personal work for other boys, one by one, as is done by Brotherhood men. It is not the intention to have an entirely separate organization, but to keep the boys as close to the men as possible. They observe the same rules, (1) "To pray daily for the extension of Christ's Kingdom among boys, and for God's blessing on the labors of the Brotherhood." (2) "To make an earnest effort each week to bring at least one boy within the hearing of the Gospel as set forth in the services of the Church." The local Chapter is wholly subject to the Rector.

(b) The Boys' Brotherhood of Andrew and Philip, of the Evangelical Churches. The object is to extend Christ's kingdom among boys. Every possible means is employed. The members promise to seek the things that are pure and peaceable, honest and kind. They must attend church and Sunday school, and seek to bring others there. The Superintendent must be the Pastor of the Church or someone appointed by him.

(c) The Knights of St. Paul, of the Methodist Church, is organized to develop a manly Christian character. The Senior Chapter appoints an Advisory Committee which nominates the President. It must always be under the supervision of the Senior Chapter, or of the Pastor of the Church.

(d) The Phi Alpha Pi, of the Y. M. C. A., is always organized under the direction of the Secretary of the local Association. It aims to direct

the surplus energy, and use the spare time of the boys for some purposeful activity. The motto is "Help the other fellow."

(e) The Pilgrim Fraternity has for its working motive the Pilgrim idea, "A pilgrimage toward ye goal of Christian manliness; ye threefold life that makes a man, in Mind, Body, and Spirit; for better service of ourselves, our fellows, and our God."

(f) The Knights of King Arthur is the largest of all the fraternities at the present time, and is connected with churches of every denomination, with the Y. M. C. A., with Social Settlements, and schools and colleges.

It is based on the legends of Arthur, the Round Table and the Holy Grail. Its leader is Merlin, always an adult, either man or woman. It provides rituals for the conduct of the meetings and for initiations into the various ranks of Page, Esquire, and Knight. Its purpose is to achieve Christian Knightliness.

All these Fraternities, named in this section, are distinctly superior to the first named, in that they provide the one prime essential for the boys that is, competent adult supervision. All are successful in their several fields. The Knights of King Arthur is the only one that can be used always and everywhere, for it is adaptable to all conditions and circumstances.

THE SIGNIFICANCE TO RELIGIOUS EDUCATION OF THE YEARS OF INFANCY

A Brief Statement of the Specific Problem Studied during the Past Year by the Department of The Home

CHARLES RICHMOND HENDERSON, Ph. D., D. D.

PROFESSOR UNIVERSITY OF CHICAGO, CHICAGO, ILL.

The family has entire control of the human being during the years of infancy, before kindergarten, Sunday school, public school, or church begins to influence directly the process of development. From the standpoint of physical health and vitality these years are extremely significant; for the rate of mortality is high, the perils are great, the growth is rapid, the awakening of the senses is a constant miracle of discovery. Have these years any significance for moral and religious education? If the course of education for the highest life begins thus early, what form should it take, what means and methods should be employed, what results may normally be expected? These are aspects of the problem which we have studied and which we have invited several distinguished specialists to discuss.

If education be defined as merely learning doctrines about religion and morality and intellectual acceptance of ecclesiastical symbols, infancy can hardly be shown to have much significance in relation to spiritual development. Not yet has come the time for catechisms, creeds, and logical systems. So long as instruction is believed to be the only element in education, and so long as acceptance of propositions is regarded as the essential factor in religious life, so long must infancy be excluded from serious educational effort.

Most teachers have gained their experience in teaching with childhood. It required all the force of Froebel and the kindergarten movement to make the educated and religious world realize that the years three to six were of supreme value for the highest life. Long after the Apostles rebuked mothers for bringing little children to Jesus have their successors in ecclesiastical office been tempted to follow their example and ignore the deep meaning of the Master's own speech. But, in the holy quiet of home, the mothers have always believed, deep down in their hearts, that Jesus was right. Here and there a seer, as Pestalozzi, has induced the wise to set a higher value on infancy. Wordsworth's sublime ode urged the truth that "heaven lies about us in our infancy."