The Minister and the Boy: A Handbook for Churchmen Engaged in Boys' Work

by Allan Hoben

In New York City 42,000 children between fourteen and sixteen years of age take out their "working papers" every year, and out of 12,000 to 13,000 taking out working papers in Chicago annually about 9,000 are only fourteen years of age and 1,500 have not yet reached the fifth grade. Many of these walk the streets and degenerate while in search of work or because of such fitful employment as only serves to balk the department of compulsory education, which has the power to insist upon school attendance for children of this age if not employed.

It is not that work is uniformly bad for these children. Indeed, idleness would be worse. And it is not that all these children are forced to turn out bad. But as a matter of fact children under sixteen are not generally wanted save in positions of monotonous and unpromising employment, and their early experience, which is quite without reference to taste and native ability, is likely to turn them against all work as being an imposition rather than an opportunity. In the long run this cheap labor is the most expensive in the world, and society cannot afford to fully release children from school control and training prior to sixteen years of age. Much less can it permit them at any time to approach the employment problem blindly and unaided. Nor should it fail to reduce the hours of labor for such children as fall into permanently unprogressive toil and to organize their leisure as well as to provide opportunities whereby some may extricate themselves.

What is this industrial haste which cuts so much of our corn while it is only in tassel, that drives square pegs into round holes, that harnesses trotting stock to heavy drays and draughting stock to gigs, that breaks up the violin to kindle a fire quickly, thoughtless of the music, that takes telescopes for drain pipes and gets commerce--but not commerce with the stars? It is the delirium in which strong men seek the standard American testimonial of genius and ability, namely the accumulation of great wealth; and in this delirium they see labor as a commodity and childhood as a commercial factor. They do not think of people like themselves and of children like their own.

But the minister is the very champion of those higher rights, the defender of idealism, and as such the best friend of an industrial order which is perversely making this expensive blunder and reaping the blight of sullen citizenship and cynical and heartless toil. How can these thousands who, because of "blind-alley" occupations, come to their majority tradeless and often depleted, having no ability to build and own a home--how can these who have no stake in the country aid in making the republic what it ought to be? Partly they become a public care, expense, or nuisance, and largely they constitute the material for bossism and dynamite for the demagogue if he shall come. The economic breakdown, because of vocational misfit and the exploitation of childhood, usually results in a corresponding moral breakdown. To be doomed to inadequacy is almost to be elected to crime.

Now the pastor certainly cannot right all this wrong, neither will he be so brash as to charge it all up to malicious employers, ignoring the process through which our vaunted individualism, our free-field-and-no-favor policy, our doctrine for the strong has disported itself. But is it not reasonable that the minister inform himself of this problem in all its fundamental phases and that he both follow and ardently encourage a public-school policy which aims increasingly to fit the growing generation for productive and stable citizenship? Our schools are fundamentally religious if we will have them so in terms of character building, elemental self-respect, social service, and accountability to the God of all.

The "godless schools" exist only in the minds of those who for purposes of dispute and sectarianism decree them so. Furthermore, in every effort toward vocational training and sorting, the employer will be found interested and ready to help.

But to come more closely to the place of this problem in church work it must be recognized that the Sunday schools, clubs, and young people's societies offer wider opportunity for vocational direction than is now being used. The curricula in these institutions can be greatly vitalized and enlarged by the inclusion of this very interest, and life can be made to seem more broadly, sanely, and specifically religious than is now the case.

Suppose that to groups of boys beyond middle adolescence competent and high-minded representatives of various trades and professions present in series the reasons for their choice, the possible good, individual and social, which they see in their life-work, the qualifications which they deem necessary, and the obstacles to be met; and suppose further that the ethical code of a trade, profession, or business is presented for honest canvass by the class, must there not result a stimulus and aid to vocational selection and also a more lively interest in the study of specific moral problems? In this way teaching clusters about an inevitable field of interest, about live and often urgent problems, and there is nothing to prevent the use of all the light which may be adduced from the Bible and religious experience.

To describe the method more specifically, the lawyer presents his profession and subsequently the class discusses the code of the bar association; or the physician presents his work and then follows the canvass of the ethical problems of medical practice, and so of the trade-union artisan, the merchant or teacher, the minister, or the captain of industry. All of this is diffused with religion, it has its setting and sanction within the church, it supplements for a few, at any rate, the present lack in public education, and it is real and immediate rather than theoretical and remote.

Let this be complemented with visits to institutions, offices, plants, courts, and the marts and centers of commercial, industrial, and agricultural life; and, best of all, cemented in the personal friendship, practical interest and sponsorship of an adult and wise counselor who helps the boy both to the place and in the place; and, within the limits of the rather small constituency of church boys at least, there is guaranteed a piece of religious work that is bound to tell. For surely every legitimate interest of life is religious when handled by religious persons, and the right moral adjustment of the whole self to the whole world, with the emotion and idealism inhering in the process, is the task and content of religion.