Part 25

There are some noteworthy exceptions. The Roman Catholics are aware of the library and seem to appreciate its value as a publicity agent and an educator. They are concerned when it contains books of which they disapprove, and are anxious to put on its shelves works that will interest their own people. Of late they have published in several of our large cities lists of books in the public library written by their coreligionists, or, for some reason of special interest to them. These lists have usually been prepared with the assistance of the library staff and paid for and distributed either by a special committee or by some denominational body such as the Knights of Columbus. That they have a sympathetic attitude toward the library is shown not only by these facts, but by the fact that libraries in several cities, organized specifically as church libraries, have been turned over to the local public library as branches.

Another religious body that appreciates the aid of the public library is that of the Christian Scientists. This Church has committees specially charged with seeing that public libraries are supplied, free of charge, with its literature.

During the present Luther anniversary there has been some activity on the part of the Lutheran churches to see that libraries are supplied with material bearing on their organization and doctrines. With these exceptions I have not met, during my library experience of a quarter of a century with the slightest interest on the part of religious bodies regarding the book-collection of a public library--either about what it contained or what it did not contain. Occasionally, however, a church library has been transformed into a public library branch. In New York there are three branches that began their existence as parish libraries of Protestant Episcopal churches. Doubtless there are instances in other cities of which I have no knowledge.

I am sure that more active cooperation between the public library and the various religious bodies would benefit both and, through them, the public. In the first place, the library should devote more attention to its collection of religious books, and it would do so if those interested showed their interest actively. There is much material of great value to teachers in Sunday-schools that should find a resting-place in the library. In a town where there are, say, a dozen Sunday-schools, it may be quite impossible for each to buy several sets of commentaries, concordances, works of travel and description, &c., but they might well club together for the purchase of this material and give it to the library or deposit it there, where it would be at the service of all. In larger towns, where the library fund is greater, united effort on the part of the churches would doubtless result in the expenditure of part of the book-money for this purpose. Librarians are anxious to serve the public. If they can be shown that the public wants books of one kind rather than another they are only too glad to respond. They do not like to buy books in the dark, but the apparent indifference of the public often forces them to do so.

Such works as these are of common interest to all Christians. But in addition every library ought to contain a certain amount of denominational material. The library is not, except possibly for some occasional reason, interested in propaganda, but facts about the Methodists or the Baptists are surely of as much value, and should be preserved with as much care, as facts about a constitutional convention in Nebraska or the proceedings of a plumbers’ association in Salem, Mass. Every good library should have one standard work on the history of each of the prominent religious denominations, especially those that are strong in its home town. It should include the biographies of its principal divines and laymen. There should be also its year-book, renewed annually, its official confession of faith and statement of organization, its liturgy, if it has one, its official collection of hymns. Its chief periodical should be on file.

I do not know of any library that makes a specialty of obtaining this material and seeing that it is all up-to-date. Most librarians would exclaim that their meager funds would not stand the strain, and that, besides, there has never been the slightest demand for such material. There is a demand for all the latest novels by Harold Bell Wright, Robert W. Chambers, and Marie Corelli, and so these are purchased. Here is where the indifference of most of our religious bodies toward what the library does or does not contain is bearing legitimate fruit.

Does your public library contain reference-material that is of interest, or ought to be of interest, to your co-religionists? If not, whose fault is it? Extending our inquiry beyond reference-material, we may next assert that there are many semipopular books of a denominational character, sermons by a favorite divine, advice to young people, words of comfort to those in trouble, which it is to the interest of Christian people to see more widely read. The libraries will never waste their money in the purchase of these if they are to remain idly on the shelves. They will buy freely in response to a demand. Whose fault is it that the demand does not materialize?

I have said that such a demand might easily divert part of the library’s book-fund now devoted to other purchases. But the churches could afford to buy these books and present them to the library if they would cease to duplicate the library’s work in directions where such duplication is useless. Why should a Sunday-school library buy stories, for old or young? There was good reason for it in the day, now far distant, when the public library was non-existent and the Sunday-school was the only general source of decent books. Even in that day the Sunday-school library largely bought trash--the kind of wishy-washy, mock-pious stuff turned out by hack-writers at the rate of several volumes per day.

The rapid rise of the public library is doubtless due, in part, to the neglect of its early opportunities by the Sunday-school library. But no one can say that the public library has not risen to the occasion. The very best part of its collection, the most carefully selected, the most conscientiously distributed, is that which contains its books for children. We have schools for the training of children’s librarians, and we give their graduates special charge of rooms for children in our library buildings. There is no reason now why any church should maintain a library of general literature for any purpose whatever.

I have alluded above to the library’s value as a publicity agent. As a matter of fact, both the Church and the library are the greatest and most valuable means of publicity that we have. Both are unpurchasable. Both reach selected elements of the community, partly the same, partly different. To have an event announced from the pulpit, especially with commendation, gives it a prestige that it could attain in no other way. Similarly, to have something published on the library’s bulletin-boards, or on slips inserted in each circulated book, or in any one of a dozen ways that have been practised by libraries gives publicity of high value. Both the pulpit and the library utilize these methods for themselves and often for outside bodies, but not often for each other. It is rare for a clergyman to mention the public library from his pulpit, altho it is occasionally done. It is also rare, tho not totally unknown, for a library to give publicity to a church in any of the ways that are proper for this to be done.

In particular, every library, especially in a small city where there is no local guide-book, should be a repository of local religious information. Any one should be able, not only to ascertain there the location of any particular church, but to consult its literature, if it issues any; if not, to find on file authentic information about it corresponding to that usually put into print--the names of officers, a list of parish organizations, &c. Such things can be had for the asking, and there is usually no one place in a town where they are all assembled. There should be such a place, and that place may well be the public library. Large libraries quite generally collect this material; the smaller ones should follow suit. They will be apt to do so if the church people manifest an interest. If the collection and continual “following up” of the material involve more work than the smaller staff of the library can do, it ought to be easy to divide it among volunteers from the different congregations, this being the church’s part of this particular item of cooperation.

It is safe to say that the Church and the public library may help each other in at least six ways:

1. The substitution of the library’s children’s room for the Sunday-school library in the purveying of general literature.

2. The more careful and more generous provision of religious books in the library, with increased interest on the part of the church in the character of this part of the collection.

3. The offer by the library of facilities for religious meetings.

4. Utilization of religious gatherings in the church to call attention to the library and its willingness to aid and advise.

5. Publicity given in and by the library to the churches and their work.

6. Publicity given in and by the Church to the library and its work.

As a basis on which cooperation of these and other kinds is to rest there must be personal acquaintance and confidence between the clergy and the librarian. This is something of which increase will bring further increase, as in the accretions to a rolling snowball. For instance, the pastor of a church must have a certain degree of confidence in the librarian’s good-will and ability to venture to recommend the purchase of a book; the librarian must have the same to be willing to entertain and act upon such a recommendation. But the contact once made, the book once bought, there is ground for increased confidence and acquaintance and for additional advice, and so it goes.

It will be noted that this counsel lays a greater burden on the librarian than on the clergy. It is no great task for any clergyman to make the acquaintance of the librarian; it is quite another thing for the librarian to do the same by each and every clergyman in his city. If the city is large and the clergy of various denominations are numbered by thousands, it is practically impossible. Recognizing this fact, the clergy should take some steps toward making collective take the place of individual acquaintance. They should invite the librarian to their meetings and he on his part should be ready to attend and to address them if requested to do so.

It should hardly be necessary to warn both parties to such cooperation as this, that the obtrusion of considerations of personal advantage, where this conflicts with public service, will be fatal to its success. For instance, a clergyman who is preparing an address on some rather unusual subject must not expect the librarian of a small city to expend public money for books which will aid him, and him alone, in his work. Fortunately, this particular issue can generally be avoided, owing to the growth of facilities for inter-library loans. Altho the librarian might properly refuse to buy these particular books, he would doubtless offer to attempt to borrow them from some larger library, and this attempt would have a good chance of success. Interlibrary service of this kind is bound to increase largely in the future and offers a most promising field for the rendering of aid by the smaller libraries to the scholar, literary worker, and investigator, including, of course, the clergyman.

The getting-together of public library and church has possibly been hampered in the past by an idea, common to both librarian and clergyman, that religious bodies and their work ought to be ignored by all public bodies, and that this is in some way a part of our American system of government and public administration. It is, of course, a feature of that administration to treat all religious bodies with absolute impartiality; but that does not involve ignoring their existence any more than treating all citizens with impartiality involves the ignoring of the individual. One way of being impartial, of course, is to turn one’s back equally upon all, but that is not the only way. One may treat one’s children alike by starving all of them equally, but our idea of impartial treatment would be better satisfied by an equality of adequate supplies.

It is time that the public library and the Church stopt the starvation treatment and began to mete out to each other a supply of the aid and good-will that each has at its disposal. Each has its fight to make against the forces of darkness; neither is in a position to neglect an ally.

THE FUTURE OF LIBRARY WORK

When a railroad train is on its way, its future history depends on which way it is heading, on its speed, and on whether its direction and its speed will remain unchanged. With these premises, one may confidently predict that a train which left Chicago at a given hour on one day will reach New York at a given hour on the next. Of course, something may happen to slow the train, or to wreck it, or even to send it back to Chicago, in which cases our predictions will come to naught. This is what the weather man finds. His predictions are based on very similar data. Our weather conditions travel usually across the continent from west to east at a fairly uniform rate. If that rate is maintained, and the direction does not change, and nothing happens to dissipate or alter the conditions, we can predict their arrival at a given place with a fair degree of accuracy. Those who rail at the weather man’s mistakes are simply finding fault with our present inability to ascertain the causes that slow up storm centers, or swerve them in their course, or dissipate them. When we know these things, and know in addition what starts them, we can give up making forecasts and write out a pretty definite weather time-table--as definite and as little subject to change, at any rate, as those issued by the railroads.

My business at this moment is that of a forecaster. We know just where and what the library situation is at present, and some of us think we know where it is headed. If it should keep on in the same direction and at the same rate, we ought to be able to describe it as it will be, say, in 1950. Of course, it may get headed in some other direction. It may slow down or speed up; it may melt away or strike a rock and be irrecoverably wrecked. If I see any chances of any of these things, it is my business to mention them. If my forecast should turn out a failure no one can prove it until 1950 arrives, and then I shall not care.

To begin with the necessary preliminaries of our forecast--what and where are we now? I have said that I know; probably you think that you do; but as a matter of fact our knowledge is neither comprehensive nor accurate. We need a general library survey. We have, as a sort of statistical framework, the figures now printed annually in tabular form in the A.L.A. Proceedings, but probably no one would maintain that these do, or possibly could, give an adequate idea of the character or extent of the work that our libraries are doing. Those of us who think we know something of it have gained our knowledge by experience and observation and neither is extensive enough in most cases to take the place of a well-considered and properly-managed survey of existing conditions and methods.

In default of a survey, we must, as I have said, fall back upon observation and experience. I can certainly claim no monopoly of these, and what I say in this regard is, of course, largely personal. But it seems to me that the distinguishing marks of library work, as at present conducted, include the following. As you will see, they are all connected and overlap more or less. They are all growth-products. They are: