ing the very viewpoint for which they are assumed to be valuable in the school group. There is a greater validity to the argument that the psychological effects upon the child himself are unfortu nately making him a part of a minority group. Either we are in danger of building up a snobbishness because he has the feeling that he is a part of a superior group, or we are in danger of giving him an inferiority attitude either because he knows his school exists for a minority, or perhaps he may be given the idea that he cannot compete except under the more favorable conditions of segregation. Another criticism which possesses un doubted validity is that the Christian day school attracts the type of teacher most needed in the public school. There is no answer to this except to say that in many communities the truly Chris tian teacher finds it difficult to make her greatest contribution in the public school. A more serious argument has some times been advanced, namely that ac creditation usually being a part of state school machinery is difficult to secure for the private school, thus placing the pupil in such a school at a disadvantage in later life. This has been on occasion a real difficulty, but it is only fair to say that many schools are not accredited because they do not deserve to be. Some not now accredited will in due time become so, and if some few public offi cials used position and authority given them, in a manner not lawful or con sistent with the spirit of American democracy, in the long run such indi viduals discredit themselves. These arguments against the Chris tian day school are not arguments against it as such but against wrong attitudes that might possibly occasion ally exist in it. It would seem entirely normal and proper that every child should have the right to grow up in a normal and spiritual atmosphere for which he can have respect and in which he can feel at home. There is far more danger of a feeling of inferiority by being compelled to be an odd duckling in an uncongenial group, than there is by being a member of a group where “belonging” is taken for granted. We sum up briefly, then, what we have tried to say: First, traditionally Christian day schools by custom and law have been a part of our tradition from the beginning of our national ex istence at all levels, elementary, second ary and collegiate. In fact, our higher education is predominantly non-secular in origin. Second, that we all of us belong to minorities and that minorities make their greatest contribution to the country by being themselves in a com petitive moral atmosphere. Third, that aside from this fact, namely, that evan gelical Christians can make the greatest contribution by being evangelical Chris tians even in their educational proce dures, there is the further reason that there is an increasing amount of “ sec ular religion” being forced upon imma- O C T O B E R , 1 9 5 2
there shall be the unfettered right to choose, and to implement that choice within the limits of decency and public order. But we firmly believe that the only possible chance that even these people and their children have for living in America where there is public order, public morality, and public decency is that the Christian day school or some thing like it shall be permitted to pour its contribution into the life of Amer ica. The safest place for a secular per son to live will certainly not be in a completely secularized society as ought to be evident to those who can see slightly ahead of their own noses, or even who are capable of looking back over the past few years of American history. Russia is an example of such complete secularization, and Russia has made state-controlled education all the educa tion there is. As a corollary, Russia is a place where human rights (the dignity and inherent sacredness of the indi vidual as a divinely-bought being) are non-existent. God forbid that America should follow in her train. Page Nine
ture children as a part of our mass education. This being contrary to the spirit and tradition of American public education and a violation of the tacit agreement that m i n o r i t y religious' groups need not fear that the state should enter the religious field. Fourth, that the greatest need in America today is a moral and spiritual need and that this cannot be met by allowing the special viewpoint represented in evan gelical Christianity to be lost or per verted. That fifth, there is no need that the Christian day school should have anything but beneficial effects upon the children attending them if they are wisely guided. As Evangelicals, we freely concede the right of the secular mind to the same privileges of tolerance and free dom which we desire for ourselves. Secular people have a moral right to a secular education even though those of us who are not secular carry a heavy share of the financial burden to give them the kind of education of which we do not approve for our children. The very essence of a moral order is that
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