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Josprel invites positive or negative reader comments on this article. He may be reached at: josprel@yahoo.com Audible Classroom Prayer to Whom? by Josprel Again the topic of religion's role in education is being discussed. Should public funds be used for student tuition at religious schools? Is a voucher system acceptable? Should teachers of religion be permitted to teach religious classes on public school property during a release time program? Is a religious release time program constitutional? Which religion is to be taught? If such a program is implemented in our public schools, what is to be done with the children of those whose religion is not represented in such a program or whose parents may feel no need for religion? Some public schools that do have religion on their agenda have approached the topic from a generic position; they teach religious topics as literature from a world culture perspective. Nevertheless, none of the above asked questions provokes such turmoil as that of audible classroom prayers. It would seem that most Americans would not argue with an effort to amend our constitution to legalize classroom prayers. Many are of the opinion that such prayers would be similar to the Christian prayers offered in public classrooms prior to the Supreme Court's decision to ban them. There would be no difficulty for those parents if such were the case and the program assured prayers suitable to them. However, since the Court's prohibition, pluralism has made astonishing inroads to the framework of American society. To have a chance for passage, such an amendment could offer Christian parents no guarantees; therefore, the proposal begs the question: audible classroom prayer to whom? Some reason that "The Lord's Prayer," would be suitable for the classroom. Terming it a, "generic prayer," and noting that it makes no mention of Jesus, they claim it is offered to "the God whom we all worship." On its surface, this may appear a valid argument - until we consider who authored the prayer. Would Jews, Moslems, or those of other creeds agree to have their children recite a prayer ascribed to the Christians’ Lord Jesus Christ? Would Hindu, Shinto and those of other oriental religions permit their children to pray to "Our Father which art in heaven"? Would atheists, who initiated the ban in the first place, agree not to challenge the practice, even with a constitutional amendment that legalizes it? Conversely, should audible prayers suitable to Christians not be assured, could Christian parents condone having their children sit under the prayers and chants offered to the deities of other religions? And what of cultists; could Christians tolerate the rogations of the cultists? In our pluralistic society, audible school prayer genuinely presents such dilemmas. One long-time proponent of classroom prayer changed his mind when he realized that, if the program is mandated without guarantees protecting the religious conscience, even prayers by Satanists - a legally recognized American religion - must be tolerated. Though that possibility seems remote, he does not want his children even remotely subjected to such a risk. It is true that, under ideal conditions, the cosmetic effects of classroom prayers may be favorable. However, our public schools are far from ideal. We should expect religious differences to taint any form of audible school prayer. Parents must become aware of such ramifications, for it is the children who will suffer the impact of such a program gone awry. American public schools never will assume a partnership role in the religious education of their students, nor should they. However, these institutions must offer a level playing field in this area; if they do not desire interference by the religions they, in turn must not use the classroom to instill anti-religious views in the children entrusted to them. God places the responsibility for the religious education of children primarily on the parents. It is in the home where we must structure a child's total religious upbringing. Even the Church can offer only a supportive role in that task. As parents, we must always remember that the Bible’s directive to bring up children in the way they should go is not addressed to the schools, or to the Church, or to any other institution. It is addressed to parents. Their role can not be abdicated to others. They must realize that, as public institutions, public schools are not permitted to be partial to any segment of society – even to Christians. **** **** © Josprel (Joseph Perrello josprel@yahoo.com
Article Source: http://christian-topics.info
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