THEOLOGY FOR BOY SCOUTS
[To the Editor of THE SPECTATOR] SIR,—As it was a letter of mine which you kindly inserted in your December 3oth issue, 1938, which really led to this discussion, perhaps you will allow me to contribute a few supplementary remarks.
The real issue seems to me quite clear. The Scouts Move- ment aims to train boys in manly ways. To quote its founder's words (see Sir Robert Baden-Powell, by W. J. Batchelder ; London, 1913 ; p. 238): " The decalogue of the Scouts teaches personal honour, loyalty to the King and country, courtesy, charity, mutual aid, kindness to animals, obedience, cheerfulness, thrift, and clean-mindedness. There is nothing that smacks of ' smugness ' to the boy, and the Movement is undenominational: two reasons why this social Movement has been welcomed by all."
Clearly, the foregoing does not imply any necessity for the Movement to have a theological basis. Indeed, the world- wide growth of the Scouts really precludes such a basis : including, as it does, not only various types of orthodox and unorthodox Christians, but also Hindoos, Buddhists, and others whose beliefs do not even in all cases include theism.
I am aware, of course, that it is contended by many people that the moral qualities mentioned above do logically rest on a theological basis. That, however, is a matter of controversy, and ought not to be taken for granted so as to lead to any restrictive rules of membership. The promise " to do my duty to God and the King " could be interpreted in a wide sense as meaning (for the Movement as a whole) " conform to my highest ethical ideal, and serve the community to which I belong." Indeed, in so widespread a Movement, spread in Christian and non-Christian, monarchical and non-monarchi- cal, countries, no other meaning seems possible as regards the whole organisation. Such an interpretation does not mean that individuals will not understand the promise in their own denominational ways for themselves ; it merely enforces tolerance in the whole Movement.
For my part, I think the solution is obvious. While wel- coming the co-operation of the Churches, do not discourage individuals or groups who desire to be good Scouts, even if they are not connected with Churches. For example, in the Church Times for June 23rd the Bishop of Ripon is reported as having said: " The Church needs the Scout Movement ; the Scout Movement cannot exist without the Church." If this means that the Movement should welcome ecclesiastical co-operation, it is true ; but if it means that the Movement must exclude other forms of co-operation, it seems too in- tolerant a remark. Let the Movement be as broad in spirit as in world-wide appeal. (May I mention an article, " The Scouts and Their Promise," in the July issue of the London monthly, the Literary Guide, for details of a correspondence
[We cannot continue this correspondence.—En. The Spectator.]
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