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 THE CHURCH IN AMERICA
 
 THE MACMILLAN COMPANY 
 
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 ATLANTA. • SAN FRANCISCO 
 
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 THE CHURCH IN AMERICA 
 
 A Study of 
 
 The Present Condition and Future Prospects 
 
 of American Protestantism 
 
 BY 
 
 WILLIAM ADAMS BROWN, Ph.D.,D.D. I«^^ 
 
 Chairman of the Committee on the War and the Religious 
 
 Outlook, Secretary of the General War-Time Commission 
 
 of the Churches, Author of Christian Theology in Outline 
 
 iRfto gorfc 
 
 THE MACMILLAN COMPANY 
 
 1922 
 
 All rights reserved
 
 FEINTED IN THE UNITED STATES OF AMERICA 
 
 Copyright, 1922, 
 
 By the macmillan company. 
 
 Set up and electrotyped. Published July, 1922. 
 
 Press of 
 J. Little & Ives Company 
 New York, U. S. A.
 
 TO ALL WHO HAVE WON 
 
 FROM yesterday's EXPERIENCE 
 
 THE HOPE OF A BETTER TO-MORROW
 
 PREFACE 
 
 This book expresses certain convictions concerning the oppor- 
 tunity and duty of the American Protestant churches which sum up 
 the experience and reflection of many years. 
 
 The immediate occasion for the book was furnished by my ex- 
 perience as Secretary of the General War-Time Commission of the 
 Churches and Chairman of the Committee on the War and the Re- 
 ligious Outlook. The former was the organization through which 
 the different Protestant denominations co-operated during the war. 
 In this commission no less than thirty-nine different bodies were 
 represented, including communions as different as the Episcopalians 
 and the Southern Baptists. As secretary of this Commission I was 
 not only brought into intimate association with many leaders of 
 the larger Protestant communions as well as with representative 
 Roman Catholics and Jews, but was obliged for the first time to 
 make a comprehensive survey of the tasks and problems which con- 
 front the Church as a whole. 
 
 The need which the war disclosed of a thoroughgoing co-opera- 
 tive study of these tasks and problems led to the organization, in 
 1918, of the Committee on the War and the Religious Outlook. 
 This is a group of men and women, some thirty in number, who have 
 spent the last four years in a co-operative study of such fundamen- 
 tal subjects as the relation of the Church to industry, the missionary 
 outlook in the light of the war, the teaching work of the Church, 
 and the problems and possibilities of Christian unity. One of the 
 motives which has led me to undertake this book has been the 
 desire to bring the work of this committee to the attention of a 
 wider public, and to enlist tiioughtful Christians of all the churches 
 in the kind of inquiry it seeks to promote. 
 
 But my interest in the subject to be discussed is of older date. 
 As a member of the Board of Home Missions of the Presbyterian 
 Church in the U. S. A., and for many years Chairman of the 
 Home Missions Committee of the Presbytery of New York, I ha^'e
 
 viii PREFACE 
 
 had the opportunity to study at first hand the ways in which 
 the new influences and demands of the modem world are affecting 
 the missionary policy of the churches. In particular, my work as 
 Chairman of the Home Missions Committee has brought me into 
 touch with the race problem as it meets us among our immigrants 
 of foreign speech, with the industrial problem as it confronts us in 
 labor and radical circles, and, above all, with the problem of Chris- 
 tion co-operation as illustrated in the missionary work of an im- 
 portant denomination in our largest and most difficult home mission 
 field. 
 
 This study of home mission problems has been supplemented by 
 repeated visits to the foreign field, most recently in 1916 by a trip 
 to China and Japan as Union Seminary lecturer in the Far East, 
 where in conferences with representative missionary groups I had 
 the privilege of comparing the problems which face the Church at 
 home with those which confront the Church abroad. 
 
 These contacts at home and abroad have helped me to appre- 
 ciate how impossible it is for any one denomination to solve its 
 problems alone, and have interested me keenly in the various at- 
 tempts that are being made to realize Christian unity. Some of 
 these attempts I have had the opportunity to study in practical 
 ways: in the local field as Chairman of the New York City Mis- 
 sions Council; in the national field as a member of the Adminis- 
 trative Committee of the Federal Council and Chairman of its 
 Commission on Christian Education. 
 
 As a result, I have come to hold with growing conviction the 
 thesis to which this book is devoted; namely, that it is vital to the 
 future success of American Protestantism that we re-think our 
 theory of the Church. 
 
 When I say that we ought to re-think our theory of the Church 
 I do not mean that we should continue our discussion of church 
 unity in the abstract. I mean something far more important and 
 more difficult; namely, that we should make a serious attempt to 
 determine what should be the function of the Church in our demo- 
 cratic society and to come to a definite understanding as to the 
 ways in which the existing churches can best co-operate in seeing 
 that this function is adequately discharged. I mean that we should 
 interpret to those who are actually participating in the everyday 
 work of the churches the real meaning and ultimate purpose of 
 what they are doing, so that they shall see their familiar tasks and
 
 PREFACE IX 
 
 occupations in their larger setting as necessary parts of the work of 
 the Church as a whole. 
 
 Such an interpretation of present-day Christianity is needed be- 
 cause of the changes which have taken place in the environment 
 in which the Church must work. The modern Church must follow 
 the individual through his varying experiences in the world of 
 to-day. It must face the social issues of our time as they meet 
 us in the struggles of capital and labor, in the strife of race with 
 race, in the rivalry of nation with nation, and be able to show that 
 the Gospel of Christ has a remedy and a programme adequate for 
 all forms of human need. We are trying an experiment which will 
 have a far-reaching effect upon the future of democracy, an ex- 
 periment which will show whether it is possible to supply the uni- 
 fying spiritual influence needed in a democracy by means of a 
 strong, coherent, free Church, and so make possible under the con- 
 ditions of our modern life the coming of the new social order called 
 by our Maker the Kingdom of God. 
 
 It remains to express my acknowledgments to the friends who 
 have helped me in the preparation of this book. To name them all 
 would be impossible, but a word must be said of what I owe to my 
 fellow-workers in the Federal Council, the General War-Time 
 Commission of the Churches, and the Committee on the War and 
 the Religious Outlook. If in spite of many superficial reasons for 
 discouragement I still retain an abiding faith in the promise and 
 possibilities of American Protestantism, it is no small part because 
 of what I have learned of these possibilities through my association 
 with them. 
 
 In particular I wish to express my indebtedness to my friend, 
 the Rev. Samuel McCrea Cavert, my assistant in the General War- 
 Time Commission, and now General Secretary of the Federal 
 Council, who has read the whole manuscript in proof and given me 
 many helpful suggestions. To Dr. Alfred Williams Anthony, Sec- 
 retary of the Home Missions Council, Dr. Robert L. Kelly, Secre- 
 tary of the Council of Church Boards of Education, and my col- 
 leagues. Professors Daniel J. Fleming and Hugh Hartshorne, of 
 the Union Theological Seminary, who have read parts of the manu- 
 script, I desire also to express my thanks. 
 
 It had been my hope to add to the text a classified bibliography ; 
 but the range of interests covered is so wide that I have reluctantly 
 been obliged to abandon this plan. References to some of the most
 
 X PREFACE 
 
 convenient sources of information have been given in the notes. For 
 help in assembling the material available in print I am indebted to 
 Miss Hudson, Reference Librarian of the Union Theological Semi- 
 nary. But much of the information on which I have relied has 
 been secured through correspondence of which no detailed acknowl- 
 edgment is possible. 
 
 As I reflect how imperfect is my knowledge of many of the 
 subjects on which I have written I am tempted still further to 
 postpone the publication of my book. But since any study of con- 
 temporary life must needs be provisional, I am content to send it out 
 as it is, asking only that it be taken for no more than it professes 
 to be, a report of progress and a confession of faith. 
 
 WILLIAM ADAMS BROWN. 
 
 Union Theological Seminaby, 
 June, 1922.
 
 CONTENTS 
 
 INTRODUCTION 
 
 PAoa 
 
 CHAPTER 
 
 I. The Question of Democracy to the Church of To-day ... 3 
 
 1. The New Interest in Organized Religion, and the Reasons 
 
 for it 3 
 
 2. The Differing Estimates of the Function of the American Church 5 
 
 3. Purpose and Scope of the Present Study "i 
 
 PART I -^ 
 
 FACING THE FACTS 
 
 II. The Reugion of the Average American 15 
 
 1. Opportunity Afforded by the Army for the Study of the Religion 
 
 of American Young Men 15 
 
 2. What Young America Thinks about God and Religion ... 17 
 
 3. Need of Supplementing This by a Study of the Attitude of the 
 
 Older Generation 23 
 
 4. What American Womanhood is Likely to Contribute to the Reli- 
 
 gion of the Future 27 
 
 5. Changing Conditions Affecting the Religion of American Children 31 
 
 III. Emerging Problems 34 
 
 1. New Elements Affecting the Religious Situation— The Shifting 
 
 of Population — Immigration and the Negro 34 
 
 2. The Effect of Modern Industry— The Growth of Class Conscious- 
 
 ness 3' 
 
 3. Resulting Changes in the Church's Missionary Task ... 40 
 
 4. Emerging Problems — The Problems of Race, of Class, and of 
 
 Nationality ^ 
 
 IV. The Wider Outlook ^^ 
 
 1. Chief Points of Contact between American Christianity and 
 
 International Problems 46 
 
 2. Foreign Missions, a Factor in Educating America for Internation- 
 
 alism 4S 
 
 xi
 
 xii CONTENTS 
 
 CHAPTER PAGE 
 
 3. Suffering as a Teacher of International Brotherhood and Re- 
 
 sponsibility 54 
 
 4. The Church and the League of Nations 57 
 
 PART II ^ 
 
 WHERE TO BEGIN 
 
 V. Where the War Found the Chxjrch 63 
 
 1. The American Church, an Experiment in Democracy .... 63 
 
 2. Strength of the American Church in Numbers and Resources — 
 
 Distribution of this Strength Among the Denominations . . 65 
 
 3. Outstanding Characteristics of the American Church — Its Pro- 
 
 vincialism and Individualism — Influence of the Denomina- 
 tional Spirit 72 
 
 4. The Relation of the American Church to the State — Similarities 
 
 and Differences in Organization and Spirit 76 
 
 5. Significant Denominational Types 81 
 
 6. Factors Making for a Larger and More Catholic Christianity . 87 
 
 VI. What the Church Learned in the War 92 
 
 1. Differing Estimates of the War Work of the Church .... 92 
 
 2. Success of the Church in Caring for the Soldiers and in Keeping 
 
 up the Morale of the Nation 94 
 
 3. Failure of the Church Adequately to Uphold the Ideal of Inter- 
 
 national Brotherhood and the Reasons for it 97 
 
 4. What the War Taught the Church Concerning the Need of 
 
 Effective Agencies of Unity 101 
 
 5. The Organization and Work of the General War-Time Commis- 
 
 sion — Principles Controlling the Work of the Commission . 103 
 
 6. The Committee on the War and the Religious Outlook . . . HI 
 
 VII. Where the War Left the Church 114 
 
 1. The Situation in Which the War Left the Church 114 
 
 2. The Interchurch World Movement as the Attempt to Express 
 
 the Church's Post-War Ideals in Action — The Reasons for its 
 Failure 115 
 
 3. Dangers to be Guarded Against: (a) an Unreasonable Condem- 
 
 nation of the Denominational Spirit; (b) the Abandonment 
 
 of the Co-operative Ideal 123 
 
 4. The Present Condition and Prospects of the Protestant Ministry 127
 
 CONTENTS xiii 
 
 PART III 
 
 DEFINING THE IDEAL 
 
 CHAPTER TAOK 
 
 VIII. The Old Reugion in the New Intellectual Envieonmbnt . 137 
 
 1. Principles which Determine Our Ideal for the Church .... 137 
 
 2. Effect of the Scientific Movement upon the Ideals of the 
 
 Older Protestantism 140 
 
 3. Negative Results — Disillusionment Resulting from the Discovery 
 
 of the Limitations of Pure Science — Different Effects of This 
 upon Different Groups 144 
 
 4. Positive Results — The Contribution of the Scientific Movement 
 
 to Religious Faith 147 
 
 5. Consequences for the Church as a Teaching Body 150 
 
 IX. The Church and the New Social Order 153 
 
 1. The Church's Stake in the New Social Order 153 
 
 2. Principles which Determine the Nature and Limit of the Church's 
 
 Social Responsibility 156 
 
 3. Illustration of these Principles in the Relation of the Church 
 
 to Industry 163 
 
 4. Need of a Similar Application to the Questions of Race and 
 
 of Nationality 167 
 
 5. Consequences for the Social Mission of the Church .... 169 
 
 X. The Church as Spiritual SoaETY and as Ecclesustical Institution 173 
 
 1. Possible Attitudes Toward the Divisions of Christendom — The 
 
 Movement for Church Unity and the Questions of Principle 
 
 it Raises 173 
 
 2. Different Views of the Significance of the Church as an Institution 178 
 
 3. Different Views of the Limits of Legitimate Variation within 
 
 the Church 182 
 
 4. Inferences as to the Future Organization of the Church Derived 
 
 from a Study of Present Tendencies 186 
 
 6. Principles which Condition Future Progress 189 
 
 PART IV 
 
 ORGANIZING FOR WORK 
 
 XI. The Church in the Community 195 
 
 1. The Fundamental Importance of the Local Church for the For- 
 ward Movement in Christianity 195
 
 xiv CONTENTS 
 
 OHAPTBR ^^*'* 
 
 2. The Expanding Work of the Local Church— The Country Church 
 
 as Community Centre— The Institutional Church— The Mother 
 Church with Affiliated Churches 200 
 
 3. The Movement for the Community Church — Its Present Status 
 
 and Possible Lines of Future Development— The Three Forms 
 
 of the Community Church 205 
 
 4. The Federation of Churches— Its History and Present Status- 
 
 Larger Aspects of the Federation Movement 213 
 
 ■ 5. Consequences for the Work of the Minister— Need of a Recon- 
 sideration of the Function and Responsibilities of the Protestant 
 Ministry 220 
 
 XII. The Church SPBaAuziNG for Service 224 
 
 1. The Need of Specialization in Christian Work— The Survey as 
 
 a Condition of Effective Specialization 224 
 
 2. Resulting Changes in Organization— The Department a^ an 
 
 Agency of Specialized Service — Other Forms of Specialization 
 
 at Home and Abroad— The Resulting Need of Unity ... 227 
 
 3. Agencies for Interdenominational Administrative Unity — The 
 
 Home Missions Council and the Foreign Missions Conference 
 — Corresponding Agencies in the Field of Christian Educa- 
 tion 235 
 
 4. Voluntary Agencies for Specialized Service— The History and 
 
 Expanding Work of the Christian Associations — Problems 
 Confronting the Associations To-day 242 
 
 XIII. The Churches Getting Together 249 
 
 1. Obstacles to Christian Unity Presented by the Existing Situation 
 
 in the Denominations 249 
 
 2. The Movement for the Reunion of Denominational Families — 
 
 Its difficulties, Practical and Theoretical 255 
 
 3. Organic and Federal Unity— Reasons why We Must Begin with 
 
 the Latter— The Federal Council, an Agency of Nation-wide 
 Christian Co-operation 258 
 
 4. The Larger Aspects of the Unity Movement^The Relation of 
 
 the Protestant Churches to Other Bodies, Religious and Non- 
 religious — Possible Ways of Securing International Co-opera- 
 tion between the Churches 269 
 
 PART V ^ 
 
 TRAINING FOR TO-MORROW 
 XIV. The Church as a School of Reugion 279 
 
 1. The Revival of Interest in Religious Education— Its Connection 
 with the General Educational Movement — Aspects of the 
 Church's Educational Task 279
 
 CONTENTS XV 
 
 CHAPTER PAOl 
 
 2. Winning Recruits— The Teacher as Evangelist— The Social Gospel 
 
 as Material for a New Educational Evangelism 283 
 
 3. The Church's Responsibility for Educating Its Own Members 
 
 — Special Importance of this in Protestantism — What Chris- 
 tians Need to Know about Christianity 287 
 
 4. The Church's Responsibility for Forming Public Opinion in Mat- 
 
 ters Bearing upon the Christian Ideal 295 
 
 XV. Finding and Training Leaders 302 
 
 1. The Problem of Educational Leadership in Protestantism — Fields 
 
 in which Religious Leadership is Needed — The Church's Re- 
 sponsibility for Finding and Training Constructive Thinkers 
 in the Field of Religion 302 
 
 2. Agencies Available for the Higher Religious Education of Lay- 
 
 men—The Responsibility of Our Colleges and Universities 
 . for the Teaching of Religion 308 
 
 3. Recent Developments in Ministerial Education — Training 
 
 for other Forms of Specialized Service— The Church's Respon- 
 sibility for Trainging Its Workers in the Field 317 
 
 XVI. Thinking Together 327 
 
 1. The Christian Way of Dealing with Difference— The Church as 
 
 a Training School in Co-operative Thinking 327 
 
 2. What it Means to Think Together— Fields in which Co-operative 
 
 Thinking is Needed in the Church 332 
 
 3. Wanted: an Organ for Collective Thinking for the Church as 
 
 a Whole 339 
 
 CONCLUSION 
 
 XVII. The Contribution of the Church to the Democracy of 
 
 the Future 349 
 
 L The Spiritual Significance of Organization as a Challenge to 
 Christian Citizenship and Churchmanship — Need of an Inter- 
 national Organization to Unify Democracy 349 
 
 2. The Contribution of the American Church to the Larger Demo- 
 cratic Experiment 353 
 
 i^
 
 INTRODUCTION 
 DEMOCRACY AND THE CHURCH
 
 THE CHURCH IN AMERICA 
 
 CHAPTER I 
 
 DEMOCRACY AND THE CHURCH 
 
 1. The New Interest in Organized Religion and the Reasons for It 
 
 In the chapters that follow I propose to inquire what American 
 Protestantism is likely to contribute to the most significant experi- 
 ment being tried in the world to-day, the experiment which is to 
 determine whether democracy will be able to furnish on a world- 
 wide scale the integrating influence which will make it possible to 
 realize unity under free institutions. 
 
 One of the most significant signs of the time is the new interest 
 in organized Christianity.^ By this it is not meant that we are 
 experiencing what is technically called a revival of religion, or even 
 that there has been any considerable accession to the membership 
 of the Christian Church. We refer to the renewed interest in the 
 Church as a structural element in human society. Men are coming 
 to realize that in the Church we possess a social asset with as yet 
 undeveloped, not to say unappreciated, possibilities — an asset which 
 has value not simply for the men and women who belong to its own 
 membership and are responsible for the direction of its policy, but 
 for all of whatever calling who love their kind and take thought for 
 the welfare of society. 
 
 The war, which in so many ways has shaken us out of our easy 
 satisfaction with things as they are, is responsible for this revived 
 interest in the Church. We have been cataloguing our assets, 
 spiritual as well as material, and asking ourselves how far they are 
 
 ^It is worth noting that during the last year, since this book was begun, 
 no less than four different books have appeared, dealing with various phases 
 of our subject: Leighton Parks, "The Crisis of the Churches," New York, 
 1922; John Haynes Holmes, "Old Churches for New," New York, 1922; 
 Charles A. Ellwood, "The Reconstruction of Religion," New York, 1922; 
 Charles R. Brown, "The Honor of the Church," Boston, 1922. 
 
 3
 
 4 THE CHURCH IN AMERICA 
 
 adequate to meet the needs of the day. Most of all is this true of 
 our institutions— the family, the school, the state, our economic and 
 industrial systems. If the war has taught us anything it is this, 
 that face to face with the strain of modern life the individual alone 
 counts for little. Modern war, as we have been reminded again and 
 again, is not an affair of armies, but of peoples and of civilizations. 
 And the same is true of the less dramatic, but no less momentous, 
 competitions of peace. The great word of our day is organization, 
 and the test of the civilization of the future will be the fitness of its 
 institutions to respond to the demands which will be made upon 
 
 them. 
 
 It is not surprising, then, that we should find men turning with 
 fresh interest to the Christian Church. Here is an institution which 
 has lasted nearly two thousand years, whose constituency embraces 
 nearly a third of the human race, which professes to be the teacher 
 of Europe and America in morals and religion, and which is carry- 
 ing on an active missionary propaganda among the more distant 
 peoples who were drawn against their will into the maelstrom of the 
 Great War. It is an institution which commands vast financial 
 resources, disposes of an annual revenue mounting into the hundreds 
 pf millions, numbers its paid ministers by the hundreds of thousands 
 and its voluntary workers by the million, receives state support in 
 a country like England where the tradition of the state church still 
 obtains, yet is no less generously sustained in a democratic country 
 like America where the voluntary gifts of the faithful replace the 
 taxes of the citizens. It is an institution which touches life at each 
 of its great crises — birth, marriage, sickness, and death — which is 
 entrusted with the moral education of childhood during its forma- 
 tive period, which maintains in its pulpit a forum for the weekly 
 discussion of questions of morals and religion, which has been, and 
 still is, the spring of private charity on an unprecedented scale. In 
 spite of all its faults, the Church is the one social institution touch- 
 ing men of all races and nations and callings which exists to spread 
 faith in a good God and to unite men in a world-wide brotherhood. 
 Here surely is a factor with which any one must reckon who, faced 
 by the unexampled tragedy of our own time, asks with soberness 
 where men are to turn for help in the stupendous task of world 
 reconstruction. 
 
 It is the more natural that men's thoughts should turn to the
 
 DEMOCRACY AND THE CHURCH 
 
 Church in such a crisis because present issues bring them face to 
 face with the unseen realities with which religion has always been 
 concerned. These issues, ostensibly political and economic, are in 
 essence spiritual. They have to do with the conflict of ideals. 
 Though the weapons may be tariffs and armaments, the real con- 
 testants are philosophies and loyalties. New faiths challenge the 
 old; old standards are called in question. 
 
 This change, everywhere in evidence, is most striking in demo- 
 cratic countries. Here the greater power given to the people, and 
 the higher standard of living which they demand, puts added strain 
 upon the government. Nowhere is there more need of some unify- 
 ing and steadying influence in the realm of the spirit. And such a 
 unifying influence, as we are coming to see more clearly every day, 
 can proceed only from religion. It is pertinent, therefore, to inquire 
 whether the Church can supply the element of self-control and con- 
 secration which will make a free people willing to undergo the 
 sacrifices which are necessary to a just and stable peace. 
 
 It is a world-wide question. It is being asked in Europe and in 
 the Orient as well as in this country. It affects all branches of the 
 Church— Greek and Roman Catholic as well as Protestant. Bishop 
 Nicholai ^ has recently brought before us in impressive manner the 
 bankruptcy of Europe's statesmanship and the need of some new 
 organizing principle to unite men of good will in every land in a 
 constructive and inspiring programme. Archbishop Soderblom - has 
 been appealing for a world-wide conference of the churches to heal 
 the spiritual ravages of war and to create an organization which 
 will make future wars impossible. But it is in this country espe- 
 cially that the responsibility of the Church appears. For in no 
 other is the Church itself to so large an extent the creation of the 
 democratic spirit and the expression of democratic ideals. If, 
 therefore, the Church has a service to render to democracy any- 
 where, the nature of that service ought to appear most clearly here. 
 
 2. The Differing Estimates of the Function of the American Church. 
 For every reason, therefore, the place which the Church occupies 
 in America in the popular estimation and the views which are 
 generally held of its function should be peculiarly significant. 
 
 ^Bishop of Ochrida, in Serbia. 
 
 * Archbishop of Upsala, in Sweden.
 
 6 THE CHURCH IN AMERICA 
 
 That the Church has still a strong hold upon public sentiment 
 and respect there is no reason to doubt. Although complaints are 
 made of the slight influence exercised by the ministry as a profes- 
 sion, of the failure of the ministry to appeal to the best of our 
 young men as a life work, of the lowering of professional standards 
 in the ministry, and of the divisions and competition among the de- 
 nominations, we still continue to find men in every walk of life who, 
 having found nowhere else the moral leadership which the hour 
 demands, turn with hope to religion and to the Church as the in- 
 stitution of religion. This appeal to the Church comes from the 
 most varied groups — from editors, from men holding public office, 
 from military commanders, from leaders of political parties, most 
 recently from men of business. 
 
 But for the most part the appeal is made blindly, and few 
 have more than a vague conception of what the Church really is 
 and what it can reasonably be expected to do. To judge whether 
 the Church has so far succeeded or failed in performing its func- 
 tion in our democracy, and to gain a clear conception of what that 
 function should be, requires more thought than is usually devoted 
 to such questions by those outside the Church. 
 
 Nor is this uncertainty as to the duty of the Church confined 
 to outsiders. Among church members also we find a wide difference 
 of view as to what function the Church should fulfil in the life 
 of our time. There are still Christians who fix all their hope upon 
 the visible coming of Christ and believe that the chief duty of be- 
 lievers is to warn men of His speedy return to judge the world; 
 while others are chiefly concerned that the Church should be an 
 active agent in the reformation and even the reconstruction of 
 society. 
 
 And as Christians differ in their view of the function of the 
 Church, so they differ in their view of the way in which that func- 
 tion should be discharged. Some believe that the Church's pri- 
 mary responsibility is to preach the Christian ideal and to inspire 
 the men and women who, in their several walks of life and through 
 different institutions of society, will make this ideal prevail. Oth- 
 ers believe that the Church as an institution is directly responsible 
 for social betterment and should itself undertake as an organized 
 body the works of charity, of education, of healing, of economic and
 
 DEMOCRACY AND THE CHURCH 7 
 
 industrial reform, which are now largely in the hands of secular 
 agencies. 
 
 It would seem, then, that the time had come for an impartial 
 and objective study of the function of the Church in human society 
 and of the nature of the contribution which it may fairly be ex- 
 pected to make to the progress of mankind. When times were easy 
 and issues relatively simple, one could be content with the tra- 
 ditional formula, equally acceptable to evangelical Protestant and 
 to radical socialist, that religion is an affair of the individual con- 
 science, and that the Church concerns those only who choose to be- 
 long to it. But we are coming to see that the matter is not so 
 simple. The boundaries that separate one man's personality from 
 his neighbor's have been embarrassingly obscured, and of institu- 
 tions most of all it proves impossible to say where the limit of their 
 influence is to be fixed. 
 
 3. Purpose and Scope of the Present Study. 
 
 Let us, then, take up these two questions: (1) What has modem 
 democracy a right to expect of the Church? (2) What reason is 
 there for believing that the Church will do the work which may 
 reasonably be expected of it by the forward-looking men and 
 women of our generation? 
 
 We must begin by knowing what we have a right to expect. 
 Many demands are made upon the churches which in the nature of 
 the case they cannot meet. They are asked to do things which 
 are the proper responsibility of other institutions and agencies, and 
 sometimes in their desire to be all things to all men, they try to 
 do these things. Such easy compliance can have only unfortunate 
 results. It diverts attention from the Church's true and unescap- 
 able responsibility. It wastes energies that ought to be expended 
 on more important matters. It leads people to expect from the 
 Church service which they have a right to ask of state or school, 
 and thus they overlook the greater thing which the Church alone 
 can do. Before we measure the Church's performance we must 
 first determine the standard which should be employed. Primary 
 among the needs of the day is a sound theory of the nature and 
 function of the Church.
 
 8 THE CHURCH IN AMERICA 
 
 Such a complete theory this book does not profess to give. That 
 must be the work of many minds working through many genera- 
 tions. What is offered here is such a contribution as one man 
 can make who beheves profoundly in the unique service which the 
 Church can render and whose duties during recent years have 
 brought him into close touch with leaders in all branches of the 
 Church during a period in the history of the co-operative move- 
 ment when new experiments were being tried and old theories 
 brought again to the final test of practice. 
 
 This desire to keep theory in close touch with fact must be 
 our excuse for confining the present study to American Protestant- 
 ism.^ We shall not forget the wider relations of our subject so 
 far as they affect other churches and other countries. Indeed, our 
 study will bring fresh evidence of the impossibility of doing this 
 even if we were disposed to do so. But for the time being we shall 
 concentrate so far as possible upon the narrower field. We shall 
 inquire what opportunity now opens before the Protestant churches 
 of America, and what reason there is for believing that the churches 
 will rise to this opportunity and do the thing to which the need of 
 man and the Spirit of God alike seem to point. 
 
 This restriction to the narrower field is the less to be regretted, 
 because even within the limits thus set we shall find problems too 
 difficult and many-sided for immediate solution. Almost every ques- 
 tion of principle which meets the student of religion in any country 
 or in any age confronts the student of American Protestantism. 
 If we are to make progress at all it will be necessary to ignore many 
 attractive side issues and hold ourselves rigidly to the main track. 
 We must try to see the big things big and the small things small. 
 
 * A word should be said in explanation of the use of the term "Protestant- 
 ism." The author knows American Christians who dislike this term because 
 it seems to them divisive and narrowing and he would gladly use another if 
 one could be found. The fact remains that the term has come into general use 
 to describe the group of churches which broke away from Rome in the six- 
 teenth century and which have this in common, that they lay greater stress 
 on the Bible as the supreme revelation of God and on the right of the free 
 spirit to interpret the Bible for itself, than was the case with the older church 
 from which they separated. Within this group there are many who are rev- 
 erent of the Catholic tradition and conscious of ties which bind them to the 
 churches of the past which they are not willing to sever. For Christians of 
 this type the author has great respect, and recognizes that no comprehensive 
 plan for unity can hope to succeed which leaves them out. He trusts that 
 they will not be deterred by the title from reading this book.
 
 DEMOCRACY AND THE CHURCH 9 
 
 Above all we must endeavor to distinguish that which is alive and 
 growing from that which has had its day. "History," once said a 
 great scholar, "is full of ghosts" — movements and ideas which pro- 
 fess to be alive when they have really died long ago. For the his- 
 torian of the past most of these ghosts have been laid. For one 
 who wishes to interpret the history which is being lived they are a 
 haunting presence and may easily divert him from his proper path. 
 
 It will help us to find our way through the intricacies of our 
 subject if, at the outset, we remind ourselves of the main topics 
 of our inquiry. We shall begin with the environment in which 
 the Church must do its work. This will require us to consider 
 briefly the present spiritual condition of America and to point out 
 the chief needs and problems to which the churches must address 
 themselves. We shall study the religion of the average American 
 and ask ourselves how it came to be what it is. We shall point 
 out the deeper problems which emerge when we begin to look below 
 the surface and consider the exceptional groups who are out of 
 touch with the Church. We shall remind ourselves of the larger 
 setting in which this life is placed and of the ways in which the 
 spiritual problems of America are affected by this larger setting, 
 which includes Asia and Africa as well as Europe. 
 
 Having studied the people to whom the Church is to minister, 
 we shall next examine the Church itself. Here our thought must 
 follow the changes produced by the war. We shall begin by ask- 
 ing what the American Church was like when the war broke out. 
 What were its outstanding characteristics and what were their his- 
 torical antecedents? Wherein did the churches show themselves 
 weak and wherein strong when in common with all other American 
 institutions they faced the test of war? How, in the next place, did 
 the churches fare in the war? How did they meet the new oppor- 
 tunities which the war brought and what services did they render 
 to the country and to mankind? What lessons did the churches 
 learn which will be fruitful for the future? Where, finally, did the 
 war leave the churches? In what spirit are they facing the new 
 problems which confront them now that the war is over? 
 
 Having thus cleared the ground we shall be ready to enter 
 upon the main course of our inquiry. This requires us to define 
 the standard by which the Church must be judged. What have we 
 a right to expect of the American Church if it is to realize our ideal
 
 10 THE CHURCH IN AMERICA 
 
 of what a Church should be? The Church professes to be the insti- 
 tution of a world religion. What is the Christianity of which it is 
 the expression and on what grounds does Christianity appeal for 
 the allegiance of men? There are forces in the modern world which 
 challenge the Christian claim — forces in the realm of the intellect, 
 forces in the realm of affairs. There is that silent and pervasive in- 
 fluence we call the scientific spirit. There is that loud and dis- 
 turbing group of forces which make up the industrial movement. 
 These have their own tests for contemporary institutions. The 
 Church cannot evade their scrutiny. We must look their criticism 
 in the face. We must ask ourselves what effect the scientific move- 
 ment will have upon the Church's ancient faith in a self-revealing 
 God and His promise of a present spiritual salvation. We must 
 know how the Church is to meet the demands of the modem man 
 for a religion which conforms to the facts of the real world; what 
 it has to offer to the individual, not simply in his private and per- 
 sonal relations, but as a member of society, meeting new questions — 
 economic, racial, political, international. Above all, we must learn 
 what changes the Church must make in organization in order to 
 cope with the present situation ; how far and in what sense we ought 
 to expect the churches to become the Church. 
 
 In the light of this preliminary discussion of principle we must 
 next study the Church as it is. We must learn what the churches 
 are doing and planning in the local community, in specialized forms 
 of service, in the country at large. This survey will introduce us 
 to the problem of unity in its practical form as it meets us in the 
 efforts which are being made to bring various sections of the Church 
 together in organic union or to devise ways of expressing the spir- 
 itual sympathy which unites those who are not yet ready to sur- 
 render their corporate independence. It will show us how large a 
 part theory plays in the decisions of practical men and will prove 
 to us that the key to the Church's future progress lies with the 
 teacher. 
 
 This brings us naturally to the fifth and final division of our 
 study; namely, the educational agencies of American Protestantism. 
 Having learned to know the Church as it is to-day, our next step 
 must be to find out what it is doing to prepare for to-morrow. Ad- 
 mitting, as all must admit, the gulf between ideal and reality, what 
 steps are being taken to bridge that gap? What are the Protestant
 
 DEMOCRACY AND THE CHURCH 11 
 
 churches of America teaching their young people? What are they 
 doing to fit themselves to become more effective teachers in the 
 future? How far does American Protestantism contain within it- 
 self the principle of improvement which warrants our hope that it 
 will prove the unifying and inspiring influence which American 
 democracy needs? 
 
 Such in briefest terms is the ground to be covered in the dis- 
 cussion that follows. We shall speak first of the environment in 
 which the Church must work; secondly, of its equipment for its 
 task; thirdly, of the standard of judgment to be applied; fourthly, 
 of the organization through which the Church functions; and finally, 
 of the creative forces at work within the organization. 
 
 Since we are proposing a study of institutional Christianity, 
 much time must be spent in talking about organization and meth- 
 ods, but we should never allow ourselves to forget that these are 
 only part, and by no means the most important part, of the Church's 
 life. Like all institutions the Church is conservative in the literal 
 sense of that much abused term. It hands down with reverent care 
 to each new generation habits and customs which have grown out 
 of the creative activity of the past. But creation in religion, as in 
 the wider universe, is not over. It is going on to-day, and those 
 who shape the life of institutions must take this into account. We 
 may plan as we will, but when all is done, there is always some- 
 thing incalculable about religion. Chief of all the factors in the 
 life of the soul is the free Spirit of God who touches the spirits of 
 men and arouses them to new and undreamed-of activities. The 
 Spirit of God is the refreshing and quickening shower. The Church 
 is but the channel through which the water is conveyed. But water 
 may be wasted for lack of a proper conduit, and those who build 
 the reservoirs and lay the pipes have an essential part in the prepa- 
 ration of the Kingdom of God.
 
 PART I 
 
 FACING THE FACTS
 
 CHAPTER II 
 
 THE RELIGION OF THE AVERAGE AMERICAN 
 
 1. Opportunity Afforded by the Army for the Study of the Religion 
 of American Young Men 
 
 We begin our study, then, with the environment in which the 
 Church must do its work. The first fact to note is that it is an 
 environment of persons. In order to understand the Church we 
 must make the acquaintance of the men and women to whom the 
 Church ministers. To estimate correctly the opportunities and 
 prospects of the American churches we must appreciate the spiritual 
 needs and problems of the people who live in America. 
 
 This is by no means easy. It is hard enough to weigh the spir- 
 itual values of an age which is past, when the records are all in 
 and the deeds done have worked out their inevitable conse- 
 quences. But what standards shall we employ in our own age and 
 among our own people? In the mass of material which comes to 
 hand how shall we distinguish the significant from the adventitious? 
 It has been truly said: "He who would decipher the meaning of his 
 own time must lead an anxious life." 
 
 Certain distinctions we may make with confidence. We may 
 distinguish between the attitude of religious people in general and 
 the exceptional groups who are critical of the Church or hostile 
 to it. We may differentiate the demands which the individual 
 makes upon the Church for solace and guidance from the social 
 needs and tasks which affect masses of men and involve political 
 and economic as well as more narrowly religious interests. We 
 may separate those interests which are primarily American from 
 those larger issues which affect man as man and require us to 
 consider religion in its inter-racial and international relationships. 
 
 Our first attention must be given to the average American, the 
 person who lives on Main Street. We must try to learn what is 
 thought about religion by the rank and file of Americans, and what 
 they expect from it; who are found within the Church and what 
 these persons are doing and receiving while they are there; why 
 
 15
 
 16 THE CHURCH IN AMERICA 
 
 those are outside who are outside; whose fault it is, theirs or the 
 Church's, that they do not take a more active part in organized 
 religion; whether it is because they are not interested in religion 
 or capable of religious experience, or because the kind of religion 
 which the Church has to offer does not appeal to them. The 
 answers to these questions may not carry us far, but they will 
 supply a point of departure. 
 
 When the Great War broke out it lifted us for the moment above 
 our local prejudices and limitations, and forced us to consider the 
 condition of the country as a whole. What is more important, 
 it furnished us with information which enabled us to do so intelli- 
 gently. Our early adoption of the military draft made the war 
 in the strictest sense a national affair. For the first time in our 
 history a group of men was gathered from the whole country, with- 
 out distinction of occupation, wealth, race, or geographical loca- 
 tion. This afforded a rare opportunity for the study of American 
 conditions. We secured data that we could not otherwise have ob- 
 tained about the health of our people, their physique, their educa- 
 tion, their morale, and, about that which particularly interests us 
 here, their religion. 
 
 These facts have been preserved for our information in a vol- 
 ume issued by the Committee on the War and the Religious Out- 
 look, entitled "Religion Among American Men." ^ It is a study of 
 the religion of the average American as revealed by observation of 
 conditions in the army. Compiled by a representative committee 
 of Christians of different denominations, based upon the experiences 
 of a large number of chaplains. Young Men's Christian Association 
 secretaries, and other religious workers, it gives us the most compre- 
 hensive and reliable information we have on the subject under dis- 
 cussion. 
 
 It is true that any conclusions derived from such a study must 
 be supplemented by evidence dealing with other groups and other 
 ages. Extensive as was the material utilized, it was yet too re- 
 stricted to be fully representative. The subjects of this study were 
 all young men, and men selected for exceptional health and vigor. 
 They were living under strong emotion, faced suddenly with the 
 possibility of the loss of all that they loved most. The conditions 
 
 * "Religion Among American Men: As Revealed by a Study of Conditions 
 in the Army." Association Press, New York, 1920.
 
 THE RELIGION OF THE AVERAGE AMERICAN 17 
 
 of their life were unnatural and artificial. They were removed 
 from home and familiar work. They were cut off from associa- 
 tion with those of other ages and of the opposite sex. They were 
 relieved of all responsibility to think for themselves. They were 
 subjected to a rigorous discipline. Even within this restricted 
 sphere their actual experiences differed widely. Some were on the 
 fighting line, face to face with all the tragedy and horror of war; 
 while others never crossed the sea, or rendered their service in the 
 reserve area behind the lines. Obviously in studying the experi- 
 ences of men under such conditions there is need of great discrimina- 
 tion and reserve. 
 
 This was recognized by the Committee, and determined their 
 method of procedure. They distinguished between the religion 
 which men brought with them to the war, and their religious ex- 
 perience under .the new conditions. They distinguished, further, 
 between what they experienced under normal conditions, and what 
 they lived through in times of exceptional crisis and shock. Finally, 
 they distinguished between what they said about religion, and the 
 faith their actions revealed. With these qualifications their reports 
 furnish us the material for certain generalizations which we may 
 take as the basis for further discussion. 
 
 2. What Young America Thinks about God and Religion 
 
 In the first place it may safely be said that the rank and file of 
 the young men in America are religious. They believe in God and 
 in a life after death, and they have some connection, at least 
 nominal, with the Christian church. Just what proportion of the 
 men were church members it is not easy to say. Doubtless the 
 number did not differ appreciably from that in the nation at large. 
 The interesting thing is that so many men should have confessed 
 to some connection with the Christian church. Estimates vary 
 from the great majority to ninety per cent, and even higher.^ 
 
 ^Cf. "Religion Among American Men," p. 10. A striking example is that 
 of Camp Devens, Massachusetts, where through the co-operation of the Young 
 Men's Christian Association, the camp pastors, and the militar\' authorities, 
 a religious census was taken in July and August, 1918, which covered 25,607 
 men. Of this number only 586 failed to express some church preference, 
 approximately two per cent, of the whole number. In a religious census of 
 1,487 men in a base hospital in a Southern camp, only sixteen expressed no 
 preference. Op. dt., p. 9.
 
 18 THE CHURCH IN AMERICA 
 
 This contact, indirect if not direct with the Christian Church, 
 helps to explain an attitude in many of the young men of the Ameri- 
 can army which was frequently remarked by foreign observers. 
 Drawn in large numbers from homes where religion was respected 
 and the Church taken for granted, they brought with them to 
 their new life a background of association and habit which made 
 prayer and the singing of hymns a natural vehicle for the expres- 
 sion of their deeper emotions. This was true even when, as was 
 often the case, their lives contradicted their ideals or yielded all too 
 readily to the solicitations of the new environment. 
 
 In an unpublished letter written by a chaplain of the Ameri- 
 can Expeditionary Force ^ we find the following description: He is 
 speaking of a service which he had been holding near the front dur- 
 ing one of the intervals when his regiment was relieved from active 
 service. 
 
 The service this morning was one of the most satisfactory that I have had. 
 After a great deal of palaver I finally secured the use of the church in this 
 village. The French chaplain had mass at eight-forty-five, and my service 
 came at ten-thirty. The whole thing would make a good story. First of all, 
 the argument with the French chaplain through an interpreter, then the secur- 
 ing of a detail of men to clean the building. A big shell had gone through the 
 roof leaving a great hollow place in the centre aisle. Another shell had come 
 in through the side wall. Of course, all the glass in the windows was broken. 
 Outside, the little graveyard had suffered in the same way. One grave-stone 
 had been made in the form of a big stone coffin and the shell had torn one 
 end of it off, leaving the stone standing near by like a partly opened door. It 
 reminds me somewhat of the pictures you sometimes see of the Day of Resur- 
 rection. 
 
 The band had been practising on some hymns for me. At twenty minutes 
 past ten the bugler blew the church call and then the band started and 
 marched up through the street playing a march composed of "Onward, Chris- 
 tian Soldiers," and "Stand up for Jesus," and "Oh, Come, All Ye Faithful." 
 They stopped outside the door and marched quietly in and up the aisle to 
 the front on the right-hand side where I had a place for them. Then the 
 fellows began to come in. I suppose there were about two hundred of them. 
 You cannot imagine how it helped to have a real church building with seats 
 and music. And when after a few opening sentences the band started "Praise 
 God from Whom All Blessings Flow," I just thought I was standing up once 
 more in the pulpit of the dear old University Place Church. Shell holes, 
 dangling plaster, the band, and the men in uniforms disappeared and I was 
 right back home. And that is the way the whole lot of us felt. A picture of 
 all the memories that were before our eyes would have been a very beautiful 
 and precious one. 
 
 * Rev. Guthrie Speers, Chaplain of the 102d Infantry Regiment, 26th Divi- 
 sion, A. E. F.
 
 THE RELIGION OF THE AVERAGE AMERICAN 19 
 
 My forty-five little hymn books did not go around, but there were a whole 
 lot who did not seem to need them, who just put their hands behind their 
 backs, looked up toward the ceiling a little, and seemed to get the words by 
 special messenger from the old church back home. We sang "Come, Thou 
 Almighty King," "What a Friend We Have in Jesus," "Onward, Christian 
 Soldiers," and "The Son of God Goes Forth to War." But the best of them 
 all to me was the Doxology. It was a fine service, not because of anything I 
 did, but because of the things that came to all of us, the precious memories 
 and thoughts. 
 
 It may be said that this was an exceptional instance. Let me 
 cite a witness whose testimony covers a wider field of observation. 
 Dr. Talbot, senior chaplain of the First Division of the American 
 Expeditionary Force, writes: 
 
 Pick up a magazine from home. You read of the religious work of the 
 cantonments, and how soldiers flock to the services. I hope it is so. I have 
 never seen it. We are not so fixed here that we can flock. But let me tell 
 you what I have seen. During the first two weeks' fighting in the Argonne, 
 my chaplains buried between fourteen hundred and fifteen hundred dead. 
 The personal effects came through my hands. I did not count them. But I 
 venture to say that in ninety per cent, of the personal effects of the dead 
 soldiers there was a Bible, or a Prayer-book, or a crucifix or scapula, or some 
 indication that religion was an element in that man's life. More than that. 
 The force of which that treasured object was an outward sign was vital and 
 necessary. By September, 1918, we had hiked through enough mud and rain 
 to scrap anything not essential.* 
 
 But if all observers agree that the young men in the American 
 army were religious, there is equal agreement that the religion 
 which they had was exceedingly vague and undeveloped. Not only 
 did the difference between the different churches play a small role, 
 but even the differences between Christianity and other religions. 
 God was a power controlling destiny, to whom one prayed, but 
 His character was ill-defined, and He could almost as easily be iden- 
 tified with the fatalistic God of Mohammed as with the God and 
 Father of our Lord and Saviour, Jesus Christ. Prayer was in- 
 stinctive and chiefly for personal and private matters. Christ was 
 a vague, ideal figure, not the personal Saviour of traditional re- 
 ligion. The sense of personal sin was conspicuous by its absence. 
 God was Companion and Protector, not Judge or Saviour, The 
 Bible, as we have seen, was carried even when it was not read, 
 but there is little evidence of intelligent and sympathetic acquain- 
 tance with its contents. There was indeed but a meagre understand- 
 
 * Quoted in part in "Religion Among American Men," p. 89.
 
 20 THE CHURCH IN AMERICA 
 
 ing of the Church's teaching, and Christian doctrine was either 
 ignored, or was referred to in connections which did not show any- 
 adequate comprehension of its meaning.^ 
 
 There were, of course, many exceptions to this rule. There were 
 individuals whose grasp of religious subjects was refreshing. In 
 the case of some denominations, notably the Roman Catholic and 
 the Lutheran, there was evidence on the part of some men of 
 systematic religious instruction in the tenets of their religion.^ 
 But of the great majority of Protestant church members of all 
 denominations, our generalization holds good. No single conclusion 
 is reinforced by a larger mass of testimony than that of the failure 
 of the churches to furnish the young men who had been under their 
 instruction with an intelligent understanding of Christian beliefs, 
 Christian ideals, and Christian history.^ 
 
 Especially noticeable was the lack of contact between the Church 
 as an institution and the wider social ideals and purposes which 
 called forth what was best in these young men. No prominence 
 was given to the Kingdom of God, as a better social order for which 
 to work. Indeed, there was almost no evidence of any connection 
 in the minds of most of them between religion and social betterment. 
 Where social ideals and aspirations were present, they were not 
 associated with Christianity or the Church.* This is the more 
 significant in view of the fact that, as we shall see later, there 
 has been a growing tendency in certain sections of the Christian 
 Church to emphasize the social aspects of Christianity. It would 
 seem, therefore, that this emphasis has not yet affected the edu- 
 cational work of the churches to any considerable extent. 
 
 The absence of the social note in religion was the more note- 
 worthy because of the ready response of many of the men to the 
 
 ' Cf. "Religion Among American Men," Chapter III, "The Faith of the 
 Majority." 
 
 * "Religion Among American Men," p. 16. Cf. the following testimony 
 from a Lutheran minister of wide experience: "Among the Lutherans of the 
 Eastern states I should say that probably less than ten per cent, have ever 
 had any parochial school training; in the Western states the percentage would 
 be higher but would hardly reach one-half. The real secret of the thing is the 
 catechetical training which precedes confirmation and which is universal in the 
 Lutheran churches." P. 16, note 13. 
 
 ' Religion Among American Men," pp. 14, 15. Note that the same situa- 
 tion is reported as true of the English army. Cf. Cairns, "The Army and 
 Religion," London, 1919, pp. 99 sq. 
 
 * "Religion Among American Men," p. 137.
 
 THE RELIGION OF THE AVERAGE AMERICAN 21 
 
 ideals of social service. Among the ethical qualities most admired 
 by them, unselfishness, courage, and loyalty were conspicuous.^ 
 The response to the first call for troops was the best proof of this. 
 No one whose privilege it was to go into the camps and meet the 
 men under the impulse of that first enthusiasm could feel that 
 Ambassador Harvey's description of the motives which led to 
 America's entrance into the war was anything but a libel. There 
 may have been older men whose attitude Mr. Harvey has correctly 
 reported. Applied to the young men of our country his words were 
 far from the truth. 
 
 It is all the more striking that these generous and unselfish 
 qualities should not in the minds of most men have been associated 
 with Christianity. On the whole Christianity was regarded as a 
 self-centred and a negative religion, having to do primarily with 
 one's own personal welfare here and hereafter.^ Yet when the 
 Christian appeal was made by men who could talk simple language, 
 the response was instant and generous. It would seem, then, that 
 the fault at this point was not with the men, but was due to the fact 
 that they had not been properly taught the true nature of the 
 Christian Gospel. 
 
 All students of the religious life of the army agree in reporting a 
 great impatience with denominationalism and a widespread lack of 
 interest in the differences between the churches.^ Yet there is al- 
 most equal agreement as to the responsiveness of the men to worship 
 imder the stress of emotion. I have already referred to the men's 
 enjoyment of the hymns. The same was true of the sacrament.* 
 It was widely observed and apparently much appreciated. Both 
 in the home camps (as in the great communion services at Camp 
 Dix and Camp Meade, which were attended by thousands), and 
 under the more trying and dangerous conditions at the front, it 
 seemed to appeal to something in the men which the spoken word 
 could not as effectively reach. In view of the infrequent use of 
 the sacrament in the non-liturgical churches this responsiveness is 
 worthy of serious consideration. Was this only a passing phase, 
 to disappear with the crisis which had called it forth? Or have we 
 
 "'Religion Among American Men," p. 45. 
 
 ' Cf . the chapter on "The Men and the Church," p. 21 sq., especially pp. 
 22 and 23. 
 
 • Op. cit., p. 29. 
 *0p cit., p. 103.
 
 22 THE CHURCH IN AMERICA 
 
 here the revelation of a need in human nature, to which some of 
 us have as yet given too little heed? 
 
 Much has been made of the soldiers' criticism of the Church. 
 That there was serious criticism cannot be denied. It is, however, 
 easy to exaggerate its extent. The fact seems to be that many men 
 were indifferent to the Church because it did not seem to stand for 
 the great ideals in which they were most interested. If we try to 
 sum up the criticisms in definite form, we find that they have to do 
 partly with the inadequacy of the Church's moral ideal and the 
 failure of church members to live up to their profession; partly 
 with the unreality or triviality of the religion of the Church, the 
 fact that the churches have been so much concerned with matters 
 of routine and externals that they have not succeeded in relating 
 their message to the living needs of the day.^ 
 
 One further point requiring notice is the lack of evidence of 
 any widespread intellectual difficulty in connection with religious 
 belief.2 xhe theoretical obstacles to faith were conspicuous by 
 their absence. What difficulties remained were moral rather than 
 intellectual— the selfishness of Christians, the rivalries of the 
 churches, the concern of religion with another life to the neglect 
 of this, and the like. The one conspicuous exception was the prob- 
 lem of evil, which the war kept ever before men's minds.^ Here, 
 too, there is food for thought for those who are responsible for 
 the religious teaching of the next generation. We need to consider 
 whether we have not been giving too much time to theoretical and 
 imaginary difficulties, and ignoring the real obstacles that keep 
 men from faith in Christ. In the army we had a chance to learn 
 what these obstacles are. We saw that to deal with them effectively 
 we must show men a working religion grappling with the fact of 
 evil, as it meets us in this present life. Yet there is a good deal of 
 testimony to show that while for many men the experiences of the 
 war made faith in God and immortality easier, there were others 
 for whom the reverse was true. Many who had never seriously 
 faced the ultimate problems in their own lives were suddenly con- 
 fronted with these world-old mysteries and found the strain upon 
 *Cf. "Religion Among American Men," pp. 22-29; Fosdick, "The Trenches 
 and the Church at Home," Atlantic Monthly, January, 1919. 
 
 =■ This was particularly noticeable in connection with belief in immortality. 
 ,Cf. "Religion Among American Men," pp. 84 sq. 
 * Op. cit., p. 82.
 
 THE RELIGION OF THE AVERAGE AMERICAN 23 
 
 faith greater than they could bear. So much was this the case that 
 a well-known clergyman of wide experience, whose position in 
 London gave him the opportunity to speak with numbers of the 
 soldiers who were coming and going, summed up his own impres- 
 sion of such conversations in the paradoxical sentence that the war 
 had made those who were irreligious before, believers in God, while 
 it had shattered the faith of those who had supposed they were 
 believers. 
 
 Such, then, in barest outline is the picture of the average 
 American young man as it was revealed by a study of conditions 
 in the army. Sincerely and simply religious, a believer in God and 
 in prayer, even when he forgets one and omits to practise the 
 other, he is an admirer of unselfishness and loyalty to great ends, 
 which he has not yet succeeded in associating in any definite way 
 with the religion which has been preached to him as a matter of 
 individual salvation. He respects the Church and feels a vague 
 attachment to it; and while he does not see how it bears very 
 directly on his personal life, or has any very definite message to 
 him on the matters in which he is most interested, he is ready to turn 
 to it for inspiration and comfort in the greatest crises of his life. 
 
 3. The Attitude of the Older Generation 
 
 Helpful and reliable so far as it goes, this evidence needs sup- 
 plementing in several important respects. Three groups in par- 
 ticular should be taken into account before our survey of American 
 religious life can be even approximately complete: the older men, 
 the women, the children. 
 
 Apart from war conditions, any account of the state of religion 
 drawn from the experience of young men alone would be mislead- 
 ing; for youth has its prejudices and limitations which later experi- 
 ence tends to correct. With the responsibilities of later life come 
 new estimates of value. One grows less impatient of half measures, 
 readier to compromise, more willing to learn from the past. 
 
 In two respects especially the religion of older people differs 
 from that of the younger generation. It differs in its greater ap- 
 preciation of the objective and the institutional. It differs in its 
 greater distrust of novelty. 
 
 Older people appreciate more fully than those who are younger 
 the values that are embodied in institutions. They have come to
 
 24 THE CHURCH IN AMERICA 
 
 the time of life when permanence means more to them than it once 
 did. They have seen so many changes which are not for the better 
 that they are disposed to put up with the evils of existing institu- 
 tions for the sake of the good which they contain. It is not that 
 they do not sympathize with the ends which the radicals seek. In- 
 deed, there is much to be said for the thesis that the older one 
 grows the more radical he becomes in his ideals. But they distrust 
 the plans by which it is proposed to make us better. Like Bernard 
 Shaw's revolutionist, their dissatisfaction with things as they are 
 goes so far as to include the proposals to reform them.^ This af- 
 fects their estimate of the Church. They see its faults as clearly 
 as those who are younger. Indeed, they often see them more clearly, 
 but they see its virtues, too, and they are less ready to risk a cer- 
 tain good for a doubtful gain. To them the Church is a social 
 asset of proved value, and they are not ready to give it up for any 
 substitute which has not stood the test of time. 
 
 It is only natural, then, that we should find many older men 
 looking with suspicion at proposals to extend the range of the 
 Church's activity in the social field. They doubt whether it is wise 
 for ministers to interest themselves actively in politics or to try 
 to commit the Church to remedies for our social evils of whose 
 economic soundness they are not sure. Sometimes this disapproval 
 expresses itself in active opposition as in a widely read letter of the 
 Pittsburgh Employers' Association,^ in which the Young Women's 
 Christian Association is criticized for its endorsement of the Social 
 Ideals of the Churches.^ More frequently it shows itself in the 
 demand that the churches confine their activities to their proper 
 sphere, which is religion. "Let the minister stick to the simple 
 Gospel," we are told. By the simple Gospel is meant the message 
 of personal forgiveness and salvation which was characteristic of 
 the older evangelistic preaching. Like their sons, the fathers think 
 
 ^Cf. "Man and Superman," 1903, p. 183: "All who achieve real distinction 
 in life begin as revolutionists. The most distinguished persons become more 
 revolutionary as they grow older, though they are commonly supposed to be- 
 come more conservative, owing to their loss of faith in conventional methods 
 of reform." 
 
 •Quoted in the Christian Advocate, February 10, 1921. Cf. the interesting 
 defence of the employers' position by Mr. Long, Vice-President and General 
 Manager of the Employers' Association, in a letter to the Christian Work, 
 March 19, 1921. Cf. also Industry, February 1, 1921. 
 
 'Ci. p. 89.
 
 THE RELIGION OF THE AVERAGE AMERICAN 25 
 
 of religion as something separate from the rest of life — a spring 
 of inner contentment and satisfaction, reconciling men to the limi- 
 tations and failures of this life through the promise of compensation 
 in another rather than as an active social force in the life that now 
 is. But while to the young man this is a reason for dissatisfaction 
 with the Church, or at least for the absence of any active interest 
 in its work, to his senior it is the best proof of the Church's value 
 both to the individual and to society. 
 
 Not all older men, however, hold this negative view of the 
 Church's function. Many value it for the opposite reason, because 
 it inculcates in the individual the habits of self-reliance and in- 
 dustry which are the mainspring of social progress. They have 
 come to see that a religion which can do no more for a man than 
 reconcile him to his failures will not meet the needs of this restless 
 and aspiring age. They are wise enough to perceive in the social 
 unrest of our time not simply a danger to be guarded against, but 
 a source of new power to be utilized. They look to the Church 
 for leadership which will direct this new power into fruitful and 
 beneficent channels.^ 
 
 The most convincing evidence of the strong hold of religion upon 
 the rank and file of the American people is the widespread habit 
 of church attendance. Much has been said and written in recent 
 years about the decline of church attendance in the United States, 
 but there is no reliable evidence to prove that it is growing less. 
 Indeed, taking the country at large, it is doubtful if there has ever 
 been a time in our history when more people were in the habit of 
 attending church every Sunday.^ When we consider the number 
 of rival attractions in the shape of golf, baseball, and the movies, 
 and reflect how far the old sanctions which made church attendance 
 a badge of social respectability have broken down, the wonder is 
 not that so many men remain away from church, but that so many 
 go. In its ability to bring large numbers to its weekly service the 
 
 * Mr. Roger Babson's widely read book, "Religion and Business," New York, 
 1920, is typical of this point of view. Cf. also '•Enduring Investments," 1921, 
 and "The Future of the Churches," 1921, by the same author. 
 
 'A recent canvass of student church attendance at Urbana showed that on 
 a particular Sunday, more than thirty-five hundred undergraduates attended 
 church — probably fifty per cent, of those who were in town that day — not a 
 bad showing for a state university, where attendance is entirely voluntary. 
 Cf. Christian Century, March 30, 1922, p. 402.
 
 26 THE CHURCH IN AMERICA 
 
 Church gives a signal proof of the strength of its hold upon the 
 conscience and conviction of its members. They believe in the 
 Church in spite of its faults as answering to some deep need of 
 the soul. In times of routine the bond which exists between the 
 members and the Church may be loosened and may even seem 
 to part altogether, but in times of crisis it tightens and gives evi- 
 dence of holding power. 
 
 The very general disposition on the part of American parents 
 to send their children to Sunday school is another witness to the in- 
 fluence of the Church. They may not themselves have any active 
 part in church life. They may not be church members or even regu- 
 lar church attendants. But they feel that the Church stands for 
 certain great values and interests in human society which they 
 would like their children to share. The Church inculcates certain 
 virtues in which they believe. It holds up certain ideals of which 
 they approve. It fosters habits of reverence, loyalty, and respect 
 for authority which they regard as essential to the stability of so- 
 ciety, and they wish their children to grow up in an atmosphere 
 where a respect for these qualities is cultivated. 
 
 Of such facts as these Dr. Gilkey has reminded us in his recent 
 pamphlet on the effects of the war on the local church.^ He tells 
 us that if we really wish to understand the religious experience of 
 America during the war, we must study it not only in camps but 
 in the hearts of the fathers and mothers who stayed at home. We 
 have no formal record of the experience of these older people, but 
 if the pastors of our churches could write the story of the last six 
 years it would reinforce our faith in the central place of religion in 
 human life, in the unique opportunity of the Church to minister to 
 the deeper needs of men, and in the power of old associations to 
 assert themselves in time of strain. Among the people who filled 
 the home churches we find little desire for novelty, small trace of 
 intellectual difficulty; a readiness to take the Church at its face 
 value as a ministrant to the simple needs of every day. If it be 
 said that those who desire novelty are not in the Church, this is 
 doubtless true. The significant thing is that there are so many 
 who seem satisfied with the churches as they are. 
 
 ' Charles W. Gilkey, "The Local Church After the War," published by the 
 Committee on the War and the Religious Outlook, Association Press, New 
 York, 1920.
 
 THE RELIGION OF THE AVERAGE AMERICAN 27 
 
 4. What American Womanhood is Likely to Contribute to the 
 Religion of the Future 
 
 Thus far we have been considering the religion of the average 
 American as it is revealed to us by a study of American young 
 men and the kind of men they are likely to grow into when they 
 become older. But there is another important factor which needs to 
 be considered, and that is the new attitude of women toward their 
 rights and responsibilities — social, economic, political, and religious. 
 Here we have a set of influences which are bound to affect religion 
 in novel and unexpected ways. Can we venture any prediction as 
 to what their effect will be? 
 
 In the first place, as women become more highly educated, we 
 may expect them to become more critical of the Church. Such 
 criticism, as we have already seen, has been confined to limited 
 groups and has not as yet largely affected any considerable number 
 of church members. But with the increasing intellectual activity of 
 women we must expect their attitude to change. In other walks of 
 life we find women bringing to the conventional methods which have 
 hitherto had the right of way a questioning and inquisitive mind. 
 Why should not the same be true of religion? With the accession of 
 women to the ranks of those who are thinking independently about 
 religion we should expect a reinforcement for those who are trying 
 to better conditions in the Church.^ 
 
 This interest of women in the problems of the Church will be 
 particularly valuable because it is the reflex of a parallel process 
 which is going on in their attitude to personal religion. Their at- 
 titude to religion is a natural result of the new conditions in which 
 many of them are working side by side with men, and the responsi- 
 bilities which are being put upon them. Out of these conditions 
 special questions arise and a fresh type of religious experience is 
 being developed. This modern religious experience must also be 
 taken into account in any effort to estimate the possible contribu- 
 tion of women to the future of religion. 
 
 When we speak of a new type of religious experience we do not 
 
 mean that we are to expect any abrupt break between women's at- 
 
 * As an example of this new critical attitude of women toward the Church 
 we may refer to the stimulating pamphlet of Miss Rhoda McCulloch, "The 
 War and the Woman Point of View," published by the Committee on the 
 War and the Religious Outlook, Association Press, New York, 1920.
 
 28 THE CHURCH IN AMERICA 
 
 titude to religion in the past and their present outlook. We mean 
 simply that the conditions into which women are entering put upon 
 their religious life a strain which is bound to have some correspond- 
 ing effect on the type of their religious experience. They are facing 
 in many interesting ways that change from the older religion of 
 authority in which everything was taken for granted and one did 
 simply what one was told, to the modern religion of freedom and 
 responsibility which puts questions which each must answer for 
 himself and lays loads which cannot be shifted to other shoulders. 
 This fact will make a study of the religious experience of women 
 in the next generation peculiarly instructive. 
 
 In a most interesting and significant way women are concen- 
 trating in a few brief years a development which has been going on 
 in the race during many centuries. It is the change from the narrow 
 and sheltered life of the home to the wider contacts and more ex- 
 acting problems of life in society. Women are experiencing the 
 sense of comradeship and responsibility that comes through the 
 larger life of business or politics. To the old ties of family or 
 friendship they are adding new ties of class or race or nationality. 
 This transition is going on to-day in the lives of millions of men 
 and women, and it will have momentous consequences for religion. 
 Apart from the simple needs and experiences which have hitherto 
 concerned us and which together make up the religion of the average 
 American, we find that interests and problems are emerging which 
 affect special groups and combinations of people. These interests 
 and problems come to American women with peculiar freshness and 
 power just because their life has been more sheltered than the life 
 of men. 
 
 An inevitable consequence of the greater independence of women 
 will be to give them a larger share in the administration and gov- 
 ernment of the Church. As the number of highly trained and self- 
 supporting women has increased there has been a corresponding 
 increase in the number of those available for active service in the 
 Church. But as yet this energy has found no adequate outlet. 
 Until recently, with a few minor exceptions, all official positions in 
 the Protestant churches have been reserved for men. But this was 
 true also until a few years ago of the other learned professions. 
 When women were admitted to the law and medical schools, the
 
 THE RELIGION OF THE AVERAGE AMERICAN 29 
 
 natural consequence was bound to follow, and we see women taking 
 their place beside men at the bar and in the operating room, as 
 they had already made their presence felt in business, in industry, 
 and in commerce. Is there any reason to doubt that w'hat has 
 been true of the other professions will prove true also of the Church? 
 Is it conceivable that woman with her deeply religious nature and 
 her profound conviction of the importance of spiritual issues will 
 be content to remain a mere spectator, a runner of errands in the 
 Church? Here is a fimd of trained energy available for the highest 
 form of service, ready to be utilized in a hundred ways, if those 
 who are responsible for the conduct of the Church's affairs appre- 
 ciate the opportunity and provide proper channels for the use of the 
 powers already demanding expression. 
 
 In the foreign field this change is taking place. The practical 
 exigencies of the situation have made it necessary to grant women 
 a greater share in the administration of the Church's work than is 
 common in the home Church. In many of the missions women have 
 an equal vote with men in the determination of the affairs of the 
 mission and they are represented on the Continuation Committees 
 in which the larger questions of missionary policy are decided. 
 But the same causes which have produced this result in the foreign 
 field are beginning to operate at home, and there is no reason to 
 doubt that they will make their influence felt in increasing measure 
 in the near future. 
 
 Already we see signs that the home Church is waking up to 
 this fact and is preparing to make use of this unutilized power. 
 For a long time the women have had their own agencies of mis- 
 sionary service. But their admission to a share in the management 
 of the affairs of the Church as a whole is comparatively recent. 
 The Episcopal Church, to be sure, has an order of deaconesses, and 
 the same is true of the Methodists, but the proposal to create this 
 office in the Presbyterian Church has thus far been voted down. 
 The Methodist Church South has provided for women's represen- 
 tation on its Board of Missions, and the same is true of the Dis- 
 ciples and the Friends. The Presbyterian Church is considering sim- 
 ilar provision both in the case of Home and of Foreign Missions. 
 The Congregationalists, the Baptists, and the Disciples, admit 
 women to their highest representative body, and the same is true
 
 30 THE CHURCH IN AMERICA 
 
 of the Methodists.^ In the Diocese of Massachusetts a woman this 
 year for the first time took part in the election of a Bishop. Most 
 striking of all was the recent action of the Northern Baptist Con- 
 vention in electing a woman, Mrs. Montgomery, its president. 
 
 It may well be that as a method of self-education and discipline 
 it may be desirable for women still further to develop their in- 
 dependent agencies for missionary and philanthropic work. But 
 as we shall see later, any such device must necessarily be temporary 
 and provisional. The real unit with which the Church deals is not 
 man alone, or woman alone, but the family, and to deal adequately 
 with the spiritual needs of the family men and women must co- 
 operate on equal terms. This fact must ultimately express itself 
 in the constitution of the Church. We are not attempting here to 
 forecast what form that co-operation is to take, but simply pointing 
 out that in the capacity of women for executive work and their in- 
 terest in the larger questions which determine the Church's policy, 
 we have a factor which must be given serious consideration in any 
 attempt to appraise the present condition of American Christianity. 
 
 This reference to the family as the moral and spiritual unit sug- 
 gests one further point to which reference must be made, and that 
 is the strategic position which, as the home maker, the American 
 woman holds for the future of religion. With the entrance of 
 women into industry and the extension of their interest to other 
 spheres of service, there has been for the time being a shifting of 
 interest from that industry which has always been woman's pe- 
 culiar specialty; namely, making the home. No intelligent student 
 of contemporary affairs believes that it will be possible, even if it 
 were desirable, to turn the wheels back and make women content 
 with the narrow and limited life which they once lived. But it 
 must be possible, and for the future welfare of the Church it is 
 essential, to use the wider training and insight which women 
 are gaining through their entrance into the world of affairs to make 
 their work as home makers more eflBcient and successful, and so 
 fit them to become in the new age what they have been so conspicu- 
 
 * In 1904, the Methodist Church admitted women to its General Conference. 
 In addition women may serve as stewards, may act as trustees for church 
 property, and as presidents of the Epworth and Junior Leagues. They are 
 recognized as members of the Quarterly Conference, and of the District Con- 
 ference, but not as yet of the Annual Conference, a purely ministerial body. 
 Since 1920 they have been licensed as local preachers.
 
 THE RELIGION OF THE AVERAGE AMERICAN 31 
 
 ously in the past, the dominant influence in forming the character 
 and determining the destiny of the children who are to be the 
 makers of the American Church of the future. 
 
 5. Changing Conditions Affecting the Religion of American 
 
 Children 
 
 With the mention of the children we have touched the last of 
 the factors to be considered in our estimate of present-day Chris- 
 tianity. A generation is growing up under influences the effects 
 of which it is too early for us to forecast. What is to be the at- 
 titude of these young Americans when they come to the place where 
 they must make up their own minds, and choose for themselves? 
 Will they repeat the experience of their elders whose attitude 
 toward religion we have tried to analyze; or will the new factors 
 at work produce changes in their experience, and, if so, of what 
 kind? 
 
 Some of these factors we can already distinguish, and they are 
 such as to cause us grave concern. For one thing, there is the 
 breaking up of family life, with a consequent decay of religion 
 within the home. It is increasingly true that if the children of 
 the next generation are to be saved for religion it is the Church 
 which must save them. Their fathers and mothers no longer teach 
 them the Bible at home or gather them in the morning for family 
 prayers. For a home some degree of permanence is requisite, but 
 in America permanence seems a vanishing art. The rapid changes 
 of residence due to economic and industrial conditions; the shift- 
 ing of population from country to city; the increase of women's 
 work, particularly in factories, and other occupations taking them 
 from home many hours in the day; the growing love of excitement; 
 the increasing pace at which life is lived — all these create for the 
 children of the next generation a problem the like of which the 
 world has never yet seen. 
 
 Into the causes of this state of things we cannot enter here. 
 They are many and complex. Some of them will appear in the 
 next chapter. In part we may hope they will prove temporary, 
 the natural aftermath of the Great War which has detached so many 
 people from their old moorings and set them adrift in the world. 
 In part they have deeper causes and are a result of the intellectual 
 and moral revolution which we associate with modern science both
 
 32 THE CHURCH IN AMERICA 
 
 in its theoretical and in its applied forms. The breaking down of 
 the old sanctions of religion with the resulting loss of standards by 
 which to judge right and wrong, the easy disregard of law when 
 individual interest or taste is at stake, the enormous increase in 
 the facilities for cheap amusement and the prevailing tendency to 
 subordinate duty to pleasure in the world's estimate of values — 
 these are some of the factors which have helped to produce the 
 world in which the children are growing up with whom the future 
 Church is so vitally concerned. 
 
 On the other hand, there are encouraging factors to be noted. 
 We have gained a truer appreciation of the importance of the child, 
 and pay more attention to his needs and welfare. Our attitude 
 toward the child in industry is different. We are limiting the hours 
 of child labor; we are lengthening the years of schooling and im- 
 proving the instruction given. Increased attention is being devoted 
 to the study of child psychology, and this in turn is making pos- 
 sible better methods of education. In a word, we are becoming con- 
 scious that the child is a social asset whose welfare concerns the 
 community as a whole. 
 
 This new attitude reappears in religious circles. The concep- 
 tion of the child as a depraved creature who must run his course 
 of evil before he can be won back to the Church by conversion no 
 longer prevails. Bushnell taught us long ago that the child born 
 in a Christian home should grow up a Christian as naturally as 
 the acorn develops into the oak.^ But we are only now beginning 
 to draw the full consequences of this insight for religious education. 
 A good Sunday-school has long been regarded as essential to the 
 life of the Church, and the number of children who are not reached 
 by any formal religious instruction has been recognized as a 
 national menace. We realize to-day that it is not enough to have 
 Sunday schools. We must have good schools, and teachers who 
 know what children need, and are competent to supply it. 
 
 But this deeper insight into the spiritual possibilities of the 
 American child will amount to little unless we have homes in which 
 to produce Christians. The Church can do much to assist parents 
 in training their children for religion, but it cannot take the place 
 which God has assigned to them. In Christian education no single 
 
 *Cf. his "Christian Nurture," written in 1846.
 
 THE RELIGION OF THE AVERAGE AMERICAN 33 
 
 factor can operate efifeetively. Only through the intelligent co- 
 operation of home and school and church can we hope for success. 
 The way to make Christian children is to have Christian fathers 
 and mothers, and the time to begin making them is when they are 
 children. We must keep this fact constantly in mind as we pass 
 from this general survey of the religion of the average American 
 to a more detailed study of particular problems. Though we may 
 re-define the Church's task, we cannot alter its nature. Now as 
 in every past age the function of the Christian Church is to win men 
 and women to allegiance to Jesus Christ and to make His principles 
 regnant in their lives wherever these lives may be lived.
 
 CHAPTER III 
 
 EMERGING PROBLEMS 
 
 1. New Elements Affecting the Religious Situation — The Shifting 
 of Population — Immigration and the Negro 
 
 Thus far we have been considering the religion of the average 
 American— the impression of the religious condition of the country 
 which we gain from a cross-section of the population — men, women, 
 and children— without distinction of occupation, geographical loca- 
 tion, or personal taste or idiosyncrasy. But already our study has 
 brought to our attention disturbing features which render a more 
 careful analysis necessary. There are large groups whose attitude 
 toward religion would not be correctly represented by the preceding 
 description, and there are widespread influences operating on the 
 country at large which are producing changes in the existing situa- 
 tion and are likely to do so to an increasing degree. These new 
 influences we have now to consider. 
 
 Some of them we have already briefly referred to: the changing 
 conditions under which people are living; the rapid shifting of 
 population from country to city, with its consequence in the growth 
 of great cities, and the denuding of the country districts and the 
 smaller communities. With the economic effects of this change 
 we are already familiar, but the spiritual consequences are even 
 more serious. It produces a sense of instability which prevents the 
 formation of permanent attachments. Like the ancient Arab, the 
 modern American is a dweller in tents, or, what comes to the same 
 thing, in trunks. New York City is only the most conspicuous 
 example of a tendency which is nation-wide. Its buildings are 
 being continually torn down to be replaced by new ones, and while 
 in use are occupied by a ceaseless stream of tenants. At whichever 
 extreme we take our point of observation the result is the same. 
 Twenty-seven years ago the author was a member of a committee 
 to choose a site for the proposed Union Settlement on the upper 
 East Side. Wandering through One Hundred and Fourth Street he 
 
 34
 
 EMERGING PROBLEMS 35 
 
 questioned a man standing at the door of a tenement: "What can 
 you tell me of this neighborhood?" "You have come to the right 
 man," was the answer. "I have lived here longer than any one 
 else." "And how long may that be?" "Three years." When the 
 corner-stone of the new buildings of Union Theological Seminary 
 was laid on Lenox Hill in 1884, Dr. Hitchcock, then president, con- 
 gratulated the institution on having at last acquired a permanent 
 home. To-day not one stone of the old buildings remains upon 
 another. The eternity to which the eloquent speaker looked for- 
 ward was in fact less than thirty years. 
 
 The difficulty which results from this incessant change is mag- 
 nified by the character of the units which are changing. From the 
 first, different strands have entered into the making of the American 
 people, and in recent years the complexity of our population has 
 enormously increased. Immigration has been pouring into the coun- 
 try year by year streams of people, ignorant of our language, our 
 traditions, and our ideals, attracted to us by the promise of 
 higher wages, greater comfort; but, above all, larger freedom. At 
 first drawn largely from the British Isles and central Europe, they 
 now come from Russia and the Balkans, as well as from the Near 
 and the Far East. Calling upon the Protestant pastor at Baalbek 
 in Syria twenty years ago I was accosted in good English by the wife 
 of the local Greek priest. She had spent five years in New York as 
 a peddler on the lower East Side, and she was expecting to return. 
 It was a hope that seemed in every one's mind. The man who drove 
 my camel in Egypt begged me to take him back to America, "the 
 land of unlimited possibilities." 
 
 With the consequences of this migration of the peoples we are 
 only too familiar. Foreign cities have been growing up in the heart 
 of America, preserving in language, customs, and ideals the habits 
 of the country from which they came. New York has its Ghetto, 
 its Little Italy, its Chinatown, its Bohemia, its Hungary. It has 
 its Greek coffee-houses, and its Syrian restaurants where the new- 
 comer may fraternize with men from his own country. In 
 Harlem, which was yesterday a white man's city, one hundred 
 thousand Negroes now make their homes. It is the same on a 
 lesser scale the country over. A single ward of San Francisco con- 
 tains thirty thousand Italians. In New Britain, Connecticut, a city 
 of forty thousand people, twenty-six different languages are spoken-
 
 36 THE CHURCH IN AMERICA 
 
 At the Student's Cosmopolitan Club ^ in New York City one can 
 meet students of sixty-five nationalities. 
 
 The war awakened us to the extent to which we had become 
 a nation of nations. We discovered the foreign-language press.* 
 We learned how many of our foreign-born fellow Americans re- 
 mained loyal to the country of their birth. But we learned also 
 how effectively the great majority had been won to a new allegiance. 
 The comrades in arms of our soldiers of foreign birth know how 
 completely many of them identified themselves with the objects for 
 which they were fighting; how truly America represented to them 
 the cause of human liberty and progress. 
 
 In 1915, there was organized in the Labor Temple of New York 
 City the American International Church. Five different nationali- 
 ties were represented in the services, and five different languages 
 were used in the worship. Besides English-speaking Americans 
 there were Italians, Russians, Hungarians, and Galicians. Their 
 fellow-countrymen were fighting on opposite sides in the Great War 
 — Italian and Russian against Hungarian and Galician — yet here 
 they met on equal terms, as members of the Christian Church. 
 
 Of special interest to the student of church affairs are two races 
 whose presence within our borders presents peculiar problems, the 
 Japanese of California, and the Mexicans who during these years 
 of revolution have been pouring across our southern border in 
 large numbers. Most Americans know something of the crisis 
 caused by the presence of the Japanese on the west coast; but few 
 Americans realize the gravity of the situation caused by the huge 
 Mexican immigration of recent years. While no definite figures are 
 obtainable, the most reliable estimates available put the number 
 of Mexicans now in this country at about a million and a half,^ and 
 already the question as to what can be done to assimilate them and 
 fit them to become worthy citizens of the country in which they 
 have found a home has become a pressing one. 
 
 Most serious of all in its magnitude and complexity is the prob- 
 
 *A club on Morningside Heights, which brings together the foreign stu- 
 dents of Columbia University and the affiliated institutions. 
 
 ' At a single news-stand on East Forty-second Street you may buy any 
 morning a daily in any one of the following languages: Spanish, French, Ger- 
 man, Russian, Ukrainian, Greek, Slovak, Italian, Hungarian, and in many 
 cases you may choose between two or three. 
 
 ' Cf . Stowell, "The Near Side of the Mexican Question," New York, 1921.
 
 EMERGING PROBLEMS 37 
 
 lem of the American Negro. A dozen years ago we thought of this 
 as a Southern problem, but to-day we realize that it has become 
 a national one; for the Negro, as little as the Italian, or the Slav, 
 is content to remain in the situation in which his father left him. 
 He, too, aspires to better himself in respect to property, education, 
 and social standing. So great Negro communities are growing up 
 in our Northern cities, and the problems with which we have become 
 familiar in the South are repeating themselves on a smaller but still 
 unmistakable scale in the North. Here, too, the problem is not 
 simply economic and social, but in its deepest sense personal and 
 religious. What do we propose to do with these black fellow- 
 citizens of ours, brought here generations ago without their consent, 
 but now linked to us by an indissoluble bond? One thing is certain, 
 that the old attitude of subjection and docility inherited from the 
 days of slavery has gone, never to return. The war taught the 
 Negro that he was good enough to fight for his country by the side 
 of the white man. Now he asks his country what sort of life 
 he is to live with his white brothers since the war has been won. 
 
 2. The Effect of Modem Industry — The Growth of Class 
 Consciousness 
 
 These more obvious difl5culties of residence and race are accen- 
 tuated by serious problems growing out of the economic and indus- 
 trial situation. The rise of big business with its attendant factory 
 system is itself one of the causes of the complications which we have 
 been considering, but it brings with it other and more far-reaching 
 consequences. 
 
 We have spoken of changes in habits of life — of the breaking up 
 of the family, due to the lack of permanent homes; of the uncer- 
 tainty of employment, due to the fluctuation of supply and demand; 
 of the entrance of women and children into industry. But all these 
 are but symptoms of something deeper, a change in the attitude of 
 mind on the part of large numbers of people toward those earlier 
 democratic ideals of liberty and equality which are celebrated in 
 the school books as peculiarly American, and which gave their tone 
 to the America of an earlier day. For many people in this country 
 those ideals have vanished, or are vanishing. In their place we 
 find the growth of a class consciousness which puts the group before 
 the individual and is jealous of any advance that carries the favored
 
 38 THE CHURCH IN AMERICA 
 
 few beyond their less able or gifted comrades. Any position in the 
 commonwealth was open to the traditional schoolboy. But many 
 thoughtful people in the ranks of labor no longer believe this to 
 be the case. They have accepted the philosophy of class with all 
 that this implies. They do not believe that it is possible for them 
 to be anything else than what they are, nor do they desire it. 
 
 We often meet Americans who deprecate the existence of class 
 consciousness and try to ignore it. They would like to think that 
 America is still the land which they believe that it ought to be ; the 
 land which they have found it to be in their personal experience. It 
 is natural that they should cherish this wish, but it is dangerous to 
 let our eyes be blinded to the fact that for multitudes this America 
 no longer exists. If there are no classes in America, it is true that 
 there are many people who think that classes exist, and who shape 
 their lives accordingly, 
 
 A conspicuous example of class consciousness is the labor union. 
 Both in its craft form as represented in the American Federation of 
 Labor, and in its industrial form, as represented by the Amalga- 
 mated Garment Workers and similar unions, its leaders accept the 
 conventional division of mankind into capitalists and laborers, and 
 devote their energy to increasing the rewards and improving the 
 condition of the latter.^ This is quite consistent with the recogni- 
 tion of the fact that the contrast is not an exclusive one; that the 
 laborer may be a capitalist to a certain extent, and the capitalist 
 may contribute his share of useful work. But this recognition can 
 not obscure the fact that the livelihood of great numbers of men and 
 women depends and, so far as we or they can see, will always depend 
 upon the wages they earn; just as there are many who need never 
 work at all unless they desire to, but may live at ease upon the in- 
 
 * While many of the older unions, particularly those connected with the 
 American Federation of Labor, are conservative in their view of the relations 
 between capital and labor, emphasizing their common interest in the industry 
 which both alike serve, not a few of the more recent unions, particularly of 
 the industrial form, have embodied the doctrine of the class war in the pream- 
 ble of their constitutions. The most radical statement of this doctrine is that 
 of the Industrial Workers of the World. 
 
 "The working class and the employing class have nothing in common. . . . 
 Between these two classes a struggle must go on until the workers of the 
 world organize as a class, take possession of the earth and the machinery of 
 production, and abolish the wage system."
 
 EMERGING PROBLEMS 39 
 
 come of their capital, and pass on the possibility of a similar life 
 to their children. 
 
 The labor movement in all its forms takes this fact for granted, 
 and builds upon it not only a certain method of procedure, but, 
 what is more important, a definite philosophy of life. It is a 
 philosophy in which loyalty to class is the major virtue, and the 
 scab (or the man who seeks private advancement at the cost of his 
 class) is the incarnation of all the vices. 
 
 It must be added that such class consciousness is not confined 
 to the workingman. There are employers of labor who share it to 
 the full. To them it seems natural that the few should command, 
 and the many obey; and labor, instead of being the sum total of 
 aspiring, hoping, suffering human beings, is a group which cherishes 
 ambitions to which it has no right, and must be taught its place. 
 
 This rivalry, implicit in the present relation of capital and 
 labor, is deliberately and cleverly reinforced by the propaganda 
 of the radicals. This propaganda takes many forms according to 
 the school which it represents. Its more conservative form is rep- 
 resented by the orthodox Socialists; its more extreme form by the 
 communism of Lenine and Trotzky. The Industrial Workers of the 
 World, with their repudiation of state socialism, and their theory 
 of the One Big Union, are especially significant because of the field 
 in which they operate. A less radical variant is Guild Socialism, 
 which advocates the control of each industry as a whole by the 
 workers, while vesting the ownership of the industry in the state. 
 
 It is difficult to estimate the extent or the influence of this 
 radical propaganda. According to the Lusk Committee,^ it is suffi- 
 ciently extensive and influential to make legislative inquiry neces- 
 sary.^ Other informants who have every motive to emphasize 
 the strength of the radical forces wherever they can discover them, 
 are convinced that the radicals have thus far made little progress, 
 
 *The Lusk Committee is a committee appointed by the legislature of the 
 State of New York "to investigate the scope, tendencies, and ramifications 
 of . . . seditious activities and to report the result of its investigation to the 
 Legislature." Its report of 4450 pages in four volumes was issued in 1920. 
 
 'Cf. "Resolution Authorizing the Investigation of Seditious Activities." 
 "It is a matter of public knowledge that there is a large number of persons 
 within the State of New York engaged in circulating propaganda calculated to 
 set in motion forces to overthrow the Government of this State and of the 
 United States," p. L
 
 40 THE CHURCH IN AMERICA 
 
 and that the great body of the American labor movement, like the 
 nation of which it is a part, is conservative. Certainly if deeds 
 are to be the judge rather than words, there is little reason for alarm, 
 provided our national industrial policies are sane, just, and progres- 
 sive. But discontent thrives on repression, and if our reactionaries 
 have their way, they may yet succeed in bringing about the con- 
 sequences they profess to fear. 
 
 One fact concerning the radical movement deserves serious con- 
 sideration. It knows what it believes and why. It has a gospel to 
 preach, and it preaches it in the only way in which any gospel can 
 be preached, by the personal communication of man to man. It has 
 its press and its schools, and whether we like it or not, it is teaching 
 men to think who never thought before. Worthy of serious consid- 
 eration is the following remark made in my hearing by a well-known 
 agitator of the I. W. W., who had spent many months in jail. "You 
 may say what you like about the I. W. W. But you cannot rob us 
 of this, that we were the first people to put a social conscience 
 into the casual laborer." 
 
 In the radical labor movement, as in the race movement to 
 which we have already referred, we have a point of contact with 
 the wider world of international affairs. For America, as for all 
 the other countries of the world, the great experiment which is 
 being tried in Russia has been of crucial importance. As long as 
 it was possible to represent this as a glowing success, our radicals 
 were in possession of ammunition of which they knew how to make 
 good use. Now that the weakness and probable ultimate failure of 
 the Russian revolutionary programme has become apparent, the 
 conservative element in the labor movement has been correspond- 
 ingly strengthened. 
 
 3. Resulting Changes in the Church's Missionary Task 
 
 Our intention is not to describe the present condition of the 
 labor movement, but to sketch briefly the conditions which the 
 Church must face under the conditions of the new day. It is 
 evident that these conditions are extraordinarily complex, necessitat- 
 ing many changes from the organization and methods of a simpler 
 age.^ 
 
 ^ Cf. W. P. Shriver, "The New Home Mission of the Church," Committee 
 on the War and the Religious Outlook, Association Press, New York, 1919.
 
 EMERGING PROBLEMS 41 
 
 One of the cherished traditions of the author's family is of 
 John Adams, once headmaster of Phillips Academy, Andover, who 
 in his old age accepted service under the American Sunday-School 
 Union and went out in his buggy through the newly settled districts 
 of Illinois, bringing the people into the schoolhouse and organizing 
 Sunday schools which later grew into churches. During the twelve 
 years of his service he organized no less than three hundred and 
 twenty-two schools with more than twenty-five hundred teachers 
 and brought under the influence of the Christian religion more than 
 sixteen thousand scholars.^ 
 
 It is a typical picture of the life of the old-time home missionary, 
 at once strenuous and simple. Our haunting problems of the why 
 and the how were unknown to him. His duty was to take the 
 Gospel, which all Christian people accepted, from the eastern and 
 central parts of the country which were already adequately 
 churched, to the frontier, ever pressing westward, in order that these 
 new churches in turn, when they were strong enough to support 
 themselves, might take up the work of home missions for the regions 
 farther west. 
 
 How different is the situation to-day! How different it is in 
 extent! No single part of our country is home-missionary terri- 
 tory to the exclusion of the rest. Everywhere we face the same 
 problem of an unchurched population; in the East as well as in 
 the West; in the city as well as in the country. Indeed, there is a 
 sense in which New York City itself is the greatest home-mission 
 field in the world. Our task is not to plant a few home-mission 
 churches in frontier states where they will presently grow to self- 
 support. It is to mobilize all the resources of the Church for the 
 Christianization of the country as a whole. 
 
 Nor is the change simply in the range, but also in the nature 
 of the task. It is not a matter of converting individuals simply, 
 but of changing their envirormient. The social consciousness, 
 which we have already had occasion to note in connection with the 
 woman movement and the labor movement, has pervaded home 
 missions as well. We see that we have to deal not simply with 
 individuals as individuals but with members of definite and sharply 
 contrasted groups, each with its own background of race, religion, 
 
 ' M. E. and H. G. Brown, "The Story of a New England Schoolmaster," 
 New York, 1900.
 
 42 THE CHURCH IN AMERICA 
 
 economic and political ideals. We must study these ideals if we 
 are to understand the people who cherish them, and this requires a 
 much more elaborate preparation than the buggy and the Bible 
 which were once the sufficient stock in trade of the successful 
 missionary. 
 
 These new demands require far-reaching changes in organiza- 
 tion. We shall later on study these changes more in detail.^ We 
 notice 'now that they involve a growing specialization. Depart- 
 ments are created for the study of special phases of the work. Sur- 
 veys are made to serve as the basis of intelligent planning. The 
 relation to the home church is being re-studied. It is clear that 
 the time has come when we must re-define the responsibility of the 
 national boards to those smaller and self-supporting units like the 
 diocese, the classis, and the presbytery, which we have hitherto 
 been in the habit of regarding as independent and self-sufficient. 
 
 Above all, we are coming to see the importance of sound meth- 
 ods of education. As in all teaching, the point of contact is the 
 key to mastery. In the case of the people we have been trying to 
 describe, this requires constant study and experiment. 
 
 4. Emerging Problems — The Problems of Race, of Class, and 
 
 of Nationality 
 
 In the course of this study of the new home missions three major 
 problems have emerged, the understanding of which is essential for 
 the definition of the future task of the Church: the problem of race, 
 the problem of class, the problem of nationality. 
 
 In the first place, the problem of race. What ought to be the 
 attitude of the Christian to these deep-seated differences which we 
 have passed in review? In what sense ought the Church to recog- 
 nize race as a fundamental fact, to be taken account of and provided 
 for in our planning? What ought to be the Church's attitude to 
 these new Americans coming to us as prospective citizens, yet still 
 cherishing affection and loyalty for the land that gave them birth? 
 Shall we discourage this loyalty and affection, or shall we see 'in 
 it an asset to be used in the making of a better America? What 
 shall we do with the languages they speak, with their literature, 
 their art, their religion? Can we use these as helps to the building 
 of a finer character than could otherwise have been attained? And 
 
 ' Cf . Chapter XII.
 
 EMERGING PROBLEMS 43 
 
 if so, how? How, in a word, in this most difficult and baffling field, 
 shall we realize the Christian ideal of unity in variety — the body 
 with the many members? 
 
 The problem presses most heavily in connection with that race 
 which forms so substantial a part of our population — the Amer- 
 ican Negro. How shall we treat these ten millions whose lives 
 are so inextricably intertwined with ours, and who are increasing 
 in numbers every day? To our Christian faith they are sons and 
 daughters of God our Father, disciples of Jesus Christ our Saviour, 
 potential citizens in the Kingdom of God. How shall we express 
 this faith in the practice of our American church? How far is the 
 current practice of race segregation consistent with Christian prin- 
 ciples? If not, in what respects should it be changed, and what 
 steps should be taken to bring this change about? 
 
 These are not simply theoretical questions. They meet us in 
 practical forms which cannot be evaded. The doctrine of inherent 
 race rivalry preached by such books as the recent "Rising Tide of 
 Color" ^ is given practical effect in the conduct of multitudes of 
 men; and here again, since we meet not simply the clash of practical 
 interests but the strife of ideals, the Church has a stake in the mat- 
 ter. It is the Church's responsibility, if not to settle all the ques- 
 tions at issue, at least to lay down the principles by which they can 
 be rightly settled, and what is even more important, to create the 
 atmosphere in which the desire to settle them rightly can be bom. 
 
 Secondly, the problem of class. What shall be our attitude to 
 the questions at issue between capital and labor? How far does the 
 class consciousness which we have above briefly described represent 
 a fact of human nature, of which honesty compels us to take ac- 
 count? How is it to be reconciled with the Christian doctrine of the 
 brotherhood of man, and the infinite worth of each human soul? It 
 will not do to say that these are economic and industrial questions 
 with which the Church as such has nothing to do; for the funda- 
 mental fact about the labor movement is not economic but spiritual. 
 It is an attitude of mind with which we are confronted, a philosophy 
 
 'Stoddard, "The Rising Tide of Color against White World Supremacy," 
 New York, 1920. Cf. especially this sentence from Mr. Madison Grant's 
 preface: "Democratic ideals among an homogeneous population of Nordic 
 blood, as in England or America, is one thing, but it is quite another for the 
 white man to share his blood with, or entrust his ideals to, brown, yellow, 
 black, or red men." (Italics are author's.)
 
 44 THE CHURCH IN AMERICA 
 
 of life; an attitude and a philosophy which call forth loyalty and 
 devotion in many who hold them which can only be described as 
 religious. How far are the new forces which this movement has 
 released hostile to Christianity? How far are they merely the 
 expression in a different form of the same social forces and spiritual 
 aspirations of which the Gospel was bom? What has the Church to 
 offer the leaders of this movement? What, on its part, can it learn 
 from them? 
 
 Many radicals maintain that the Church has been in the past, 
 and still remains, an organ of privilege. They look upon it as the 
 rich man's club or, if not that, at least the almoner of his bounty. 
 They insist that it is committed to the maintenance of the present 
 capitalistic system. At its best it is concerned with individual and 
 personal matters, preaching a religion of contentment here in hope 
 of a better world to come by and by.^ We cannot allow this picture 
 of the Church to go unchallenged. But a mere denial will not be 
 enough. We must show men the alternatives which we have to 
 offer, and we must show them these alternatives so clearly that they 
 will be understood. 
 
 Finally, there is the problem of nationality, in many respects 
 the most urgent and the most baffling of all. What shall be the 
 attitude of the Church to the wave of patriotism which is sweeping 
 over America, as it is sweeping over all the other nations of the 
 world? How far is patriotism a Christian virtue? How shall we 
 reconcile the internationalism of the Gospel with the emotions which 
 every true American feels when he looks up at the Stars and Stripes? 
 
 The question meets us in a hundred forms. It is implicit in 
 almost every decision that we make. No vote we cast, no busi- 
 ness transaction in which we engage but forces us to consider — if 
 indeed it does not determine for us without consideration — how far 
 we have a right to treat our country as ours alone, how far it is 
 our duty to consider the needs and aspirations of other lands. 
 
 The Christian view of nationality lies at the heart of the 
 tariff question, the immigration question, the question of our mercan- 
 tile marine. Our fathers came to this country as exiles and refugees 
 to seek freedom of conscience, and a place in which to worship God 
 
 * A sympathetic interpretation of the radical point of view is given by J. J. 
 Coale, in his article, "Protestantism and the Masses," Yale Review, October, 
 1921.
 
 EMERGING PROBLEMS 45 
 
 in their own way. But there are still countries where people are 
 oppressed and where men are denied the right to worship God as 
 their conscience dictates. Has the time indeed come when the 
 refuge America offered to our fathers can rightly be denied to these 
 other oppressed and needy children of God, for whom He cares as 
 truly as for us? 
 
 The same issue meets us in our foreign relations. Senator 
 and ambassador may repeat Cain's ancient question: "Am I my 
 brother's keeper?" But we are learning that blood brotherhood is 
 a tie which cannot so easily be severed. We may try to ignore 
 Europe, but Europe will not ignore us. Evade the issue as we may, 
 we shall find that our very denial of international responsibilities 
 brings us face to face with international dangers. What is there in 
 this fact of nationality that seems to lead so inevitably to conflict 
 with men who ask only the right to feel toward their own country 
 as we feel toward ours? The Church has something to say about 
 this conflict of patriotisms. It has a loyalty to offer which makes 
 place for all the lesser loyalties of race and class and nation. It 
 opens a horizon which carries us beyond the confines of our country 
 and requires us to envisage the world as a whole.
 
 CHAPTER IV 
 
 THE WIDER OUTLOOK 
 
 1. Chief Points of Contact between American Christianity 
 and International Problems 
 
 Thus far we have been analyzing the task of the American 
 Church from the point of view of the homeland, for whose Christian- 
 ization we are primarily responsible. We have studied the religion 
 of the average American, as it is revealed to us in the life of the 
 young men gathered in the camps by the military draft and in the 
 experience of the fathers and mothers from whose homes they came. 
 We have taken into account the exceptional groups whose changing 
 occupation forces them into new conditions; children facing the 
 disintegration of the home ; women entering industry in ever larger 
 numbers, and sharing for the first time the responsibilities and 
 problems of men; immigrants introducing into the relatively homo- 
 geneous life of the older America new factors of language and of 
 tradition ; the labor movement with its growing class consciousness, 
 and its challenge to the older theory of American democracy. Out of 
 this situation we have seen three problems emerging with which 
 the Church of the future must deal: the problem of race, the prob- 
 lem of class, and the problem of nationality. But these are not 
 problems confined to any one country or to any one branch of the 
 Church. To approach them understandingly we must see them in 
 their larger setting, as they affect other nations than our own. 
 
 During the early days of the war the author's work as Secretary 
 of the General War-Time Commission of the Churches took him to 
 the Brooklyn Navy Yard which had been transformed into a naval 
 training station. In company with the resident chaplain he visited 
 the men's barracks and made the acquaintance of the new recruits, 
 clean, manly-looking fellows of whom any country might be proud. 
 But what impressed him most was the fact that they had come 
 so largely from the fresh-water states. Many of them had never 
 seen the sea. To most of them, enlistment brought the first oppor- 
 
 46
 
 THE WIDER OUTLOOK 47 
 
 tunity to leave their own country and touch the wider world of 
 which America is a part. 
 
 What was true of the navy was true on a far larger scale of 
 the army. The war carried to the remotest hamlet of the nation 
 the news that America was no longer an isolated country, but a 
 member of the family of nations, linked to the fortunes of her 
 sisters across the sea by indissoluble ties and prepared, if need be, 
 to spend all that she had in a contest which was fought three thou- 
 sand miles from her own shores. 
 
 To millions of Americans this was a revolutionary experience. 
 The war brought a rude shock to their former preconceptions and 
 habits. Even when they were convinced that it was inevitable and 
 had resigned themselves to do what was necessary to bring it to a 
 successful conclusion, they could not shake off the conviction that 
 it was, after all, but an episode. When peace came, or at all events 
 very soon after, they were confident that the nation could resume 
 its interrupted occupations where they had been broken off, keep its 
 sons at home, and leave Europe to deal with its own difficulties. 
 It was this widely spread feeling which made it possible for a little 
 group in the Senate to block President Wilson's attempt to secure 
 the whole-hearted co-operation of the American people in the task 
 of international reconstruction. Only slowly and by a process 
 of education which will take wisdom and patience can the country 
 as a whole be brought to realize that what has happened is not 
 an episode, but only the last and most dramatic chapter of a history 
 which reaches back to the beginnings of the nation's life. 
 
 Long before the first troops of the American Expeditionary 
 Force took ship for France, others of their fellow-countrymen had 
 preceded them in international enterprises. Some of them had gone 
 in quest of trade, like the early merchants whose admission to Japan 
 was made possible by the peaceful embassage of Commodore Perry. 
 Others had been moved by missionary zeal, like the Williams Col- 
 lege students who went from their meeting by the haystack to 
 win the world for Christ. Still others went in search of learning 
 or art, or in the simple human desire to relieve suffering. All 
 through our national history in varying degrees these motives have 
 been operating, and the experiences gained and the contacts formed 
 in these ways have helped to prepare America to meet under- 
 standingly the new problems and responsibilities which she faces
 
 48 THE CHURCH IN AMERICA 
 
 to-day. Of the many points of contact between our own country 
 and other nations two have special importance for our present pur- 
 pose: that furnished by foreign missions in the widest sense of that 
 term, and the more recent appeal made to the sympathies of the 
 American public by the suffering which was the aftermath of the 
 war. 
 
 2. Foreign Missions, a Factor in Educating America 
 for Internationalism 
 
 The most direct point of contact between American Christianity 
 and the outside world before the war was the foreign-missionary 
 enterprise. Through this enterprise generations of Americans had 
 been educated to realize their kinship with other peoples and to feel 
 responsibility for their welfare. But this contact was confined to 
 a relatively small section of the American people, and its far-reach- 
 ing significance for our international relations is only now for the 
 first time coming to be realized. The war has put a knowledge of 
 the habits and aspirations of other peoples at a premium, and 
 besides knitting closer the ties which already bind this country to 
 Europe has made the nation realize the possible significance, for 
 weal or woe, of those great masses of men who inhabit the Near and 
 the Far East. 
 
 It will give us the true perspective for judging the closer and 
 more intimate relations into which the war has brought us with 
 Europe if we begin by considering the world situation as a whole, 
 as it appears to those observers whose judgment as to the signifi- 
 cance of what they see has been ripened by long acquaintance with 
 the foreign-missionary enterprise. We can do this the more readily 
 as the information has been gathered for us in convenient form in 
 a recent publication of the Committee on the War and the Religious 
 Outlook, entitled, "The Missionary Outlook in the Light of the 
 War." 1 
 
 The book is the joint contribution of more than fifty persons 
 from different countries and societies, and is an interesting illustra- 
 tion of the educative effect of foreign missions upon those who 
 participate in them. Mr. Israel Zangwill recently expressed in the 
 New Republic^ his surprise at finding a missionary review which 
 
 ^ Association Press, New York, 1920. 
 'June 25, 1919.
 
 THE WIDER OUTLOOK 49 
 
 chanced to fall into his hands so alert and well informed on inter- 
 national questions. Had he read this volume his surprise might 
 have been greater still. Its authors agree in reporting a new self- 
 consciousness on the part of the peoples of the East, which takes 
 the form of a demand for national independence and self-govern- 
 ment.^ In Asia and Africa, as in Europe and America, nations as 
 well as individuals aspire to be their own masters, to lead their own 
 lives, and to direct their own destinies. What Irishmen are de- 
 manding of England, Hindus and Egyptians are also asking. What 
 Poland and the Balkans desire for themselves is the aspiration of 
 Armenians, Syrians, and Arabs, The legitimate desire of the Jap- 
 anese for territory in which to expand so that they may feed their 
 rapidly increasing population, is met by the stout resistance of 
 Chinese and of Koreans who claim sovereignty over their own 
 territories and refuse to recognize the rights of the invader. 
 
 This tide of national self-consciousness carries with it other 
 changes of a far-reaching character. We find a strong interest in 
 education, a changing economic and industrial system, and, above 
 all, the beginnings of a new position for women. It is true that 
 these changes are only in their infancy. But no one can predict 
 how rapid their growth will be or how far they will lead us. 
 
 A striking illustration of what these new forces mean in the 
 educational life of the East is furnished by Professor Dewey's 
 recent experience in China. For centuries China has been conspicu- 
 ous for the conservatism of its educational system. Yet the Chinese 
 invited the foremost educational authority of the Western world to 
 lecture to them on the philosophy of education. All recent visitors 
 to China report an extraordinary educational revival, and those 
 who have had the opportunity of meeting the students who are 
 finding their way to this country in increasing numbers realize that 
 in native ability, power of concentration, and maturity of judgment, 
 the Chinese student can, to say the least, hold his own with the 
 students of other countries. 
 
 It is too soon to forecast the outcome of the new movement. 
 We have seen in Russia what may take place when a premature 
 attempt is made to graft a different system upon a stock which is 
 not prepared for it. In China popular education is a thing of yes- 
 terday, and though the invention of the modern script removes one 
 
 ' Cf. "The Missionary Outlook in the Light of the War," p. 28.
 
 50 THE CHURCH IN AMERICA 
 
 of the most serious difficulties in the way of teaching the masses to 
 read and write, it will be long before the experiment has gone far 
 enough to make confident prediction as to its outcome possible. 
 
 The economic and industrial life of the Eastern peoples is also 
 changing. Japan offers the most instructive example. In Japan 
 as in our own country the rapid rise of great manufacturing centres, 
 drawing their labor from all parts of the country, has affected the 
 habits of the masses. All the vexed problems of human relation- 
 ships and ideals at which we have already glanced in previous 
 chapters are involved in such a process. 
 
 What is going on in Japan on a large scale is beginning in 
 China and in India. In Shanghai there are cotton mills owned, 
 operated, and managed by Chinese who have received their training 
 in the University of Texas. The same will be true in other cities as 
 soon as the proper facilities for transportation have been created. 
 
 The movement for the enfranchisement of women,^ though still 
 in embryo in countries like India and China, is very much alive 
 and no one can foresee what its ultimate outcome will be. One of 
 the recent unofficial delegations to this country in connection with 
 the Disarmament Conference included Madame Yajima, a lady 
 who represents what is best in the spirit of the new Japan. Such a 
 visit would have been unthinkable a few years ago. The leaven is 
 working even in Mohammedan countries, and there are indications 
 that the women of the Near East as well as of the Far East will 
 soon no longer be content with the intellectual seclusion to which 
 the marriage customs of their country have hitherto condemned 
 them. 
 
 Race kinship as well as national self-consciousness is asserting 
 itself in various ways, as in the Zionist movement among the Jews 
 and the recent Pan-African movement among the Negroes. This 
 fact is being used in certain quarters to check the growing inter- 
 national spirit. We are warned that the rising tide of color is a 
 menace to the world's peace and to meet it the white peoples should 
 arm to the teeth.^ There seems little reason for such fear. Race is 
 indeed a powerful tie, but by itself it has not proved as strong as 
 some alarmists would have us believe. There are rivalries between 
 peoples of the same race which are as bitter and have been as pro- 
 
 *"The Missionary Outlook in the Light of the War," pp. 67 sq. 
 »Cf. p. 43.
 
 THE WIDER OUTLOOK 51 
 
 longed as those between peoples of different race. The World War 
 amply demonstrated this point. Even if this were not true such a 
 race menace would be an argument for more international friendli- 
 ness rather than for less. 
 
 Yet while the growing race consciousness may not lead to war 
 it is none the less true that it may hamper the Christian spirit in 
 many ways. We have seen this already in our own country in con- 
 nection with the Negro question. In the international sphere it reap- 
 pears on a larger scale and creates difficulties of a formidable kind. 
 
 Noticeable among the effects of the war has been the loss of 
 confidence in Western leadership. The war which has shattered so 
 many ideals has given an irreparable blow to European prestige. 
 The early respect for the superior knowledge of the foreigner, the 
 willingness to take his counsel and follow his advice, which was 
 apparent in the earlier relations of the East with Europe, has been 
 sadly shaken. Asiatics and Africans fought in Europe against 
 white men during the war and have carried back to their homes a 
 very different report of the state of European civilization from that 
 which has been given to them by the missionaries. They have seen 
 its weakness as well as its strength and are not likely to forget 
 what they have seen. Henceforth the peoples who have been con- 
 tent to accept Western models mean to judge for themselves and to 
 shape their lives in their own way. 
 
 The reflex influence of these tendencies upon Christianity has 
 on the whole been less unfavorable than might have been antic- 
 ipated. Far from disproving the Christian religion, the war has 
 made it seem to many thoughtful Eastern observers more desirable 
 and admirable. What has been disproved is the claim of Europe 
 and America to be Christian nations. Had they been Christian (so 
 reason thoughtful Chinese with whom the author has talked) the 
 war would never have been possible. 
 
 Unquestionably those who go to China and Japan as representa- 
 tives of Western civilization will be subjected in the future to a more 
 rigorous scrutiny than in the past. They will be obliged to prove 
 their disinterestedness by helping the Asiatic peoples to develop 
 their own methods of progress and cannot hope to impose upon them 
 unmodified Western ideals. 
 
 True in all departments of social life, this will be particularly 
 true in religion. In Japan a native Christian church is already
 
 52 THE CHURCH IN AMERICA 
 
 in existence. In China and India its beginnings are apparent.^ 
 Chinese and Hindus are no longer content to reproduce in their own 
 country the divisions of our Western Christianity. If they must 
 divide they will divide on their own. lines and on issues which have 
 present meaning for them. 
 
 These issues, if present indications are any guide as to the 
 future, will be, far more largely than with us, moral and social is- 
 sues. The theological disputes which gave us the ancient creeds 
 have lost meaning to Eastern Christians; but questions of social 
 justice, national independence, and individual morals are living 
 questions, and on them they expect the Church to take a stand. 
 What, they ask, has Christianity to say about the sale of opium 
 in China? What about Shantung? What about the treatment of 
 the Japanese in California? What about the situation which has 
 been created by the Japanese conquest of Korea? 
 
 Under these influences the foreign-missionary enterprise develops 
 and expands before our eyes. From the first the missionaries were 
 many-sided men, keenly interested in the social conditions of the 
 countries to which they came, and eager to provide for them the 
 broadest possible ministry .^ But the consciousness of a responsi- 
 bility for changing the environment as well as the spirit of men 
 has been greatly reinforced by recent events. Modern missionaries 
 take it for granted that their calling may lead them to study eco- 
 nomic and industrial as well as theological questions and to establish 
 colleges and hospitals in addition to churches. 
 
 Especially noticeable has been the effect of the new problems 
 upon the attitude of the missionaries to one another. The differ- 
 ences which divide Christians have shrunk into relative insignif- 
 icance in the face of the needs of a non-Christian civilization. 
 Nowhere has co-operation between the churches been carried so 
 far. Union schools and hospitals exist in many mission fields. 
 Even in theological education the obstacles have not proved in- 
 surmountable. There is not a single theological seminary in the 
 United States supported jointly by the authorities of different 
 denominations. There are six such institutions in China.^ 
 
 ' Cf. "The Missionary Outlook in the Light of the War," pp. 87, 96 sq. 
 
 ^Cf. Speer, "The Social Spirit of the Missionary Founders," Constructive 
 Quarterly, March, 1921. 
 
 ^ It is quite true that the elementary character of the instruction given in 
 these schools has made co-operation easier than would be the case with insti-
 
 THE WIDER OUTLOOK 53 
 
 This consciousness of a united responsibility has found signal 
 expression in such gatherings as the Edinburgh and Panama Confer- 
 ences. It has created organs for its activities in the various Con- 
 tinuation Committees at home and on the field ;^ most notably in 
 the Foreign Missions Conference of North America which brings 
 together annually for mutual counsel and deliberation all the more 
 important foreign-missionary agencies of the United States and 
 Canada. In the International Review of Missions it has an organ 
 which serves not only as a reliable source of information as to 
 what is being done in the various mission fields, but also, what is 
 far more important, as a forum for the discussion of principles 
 and policies as between the missionaries in the field and those who 
 are supporting them at home.^ In a later chapter we shall study 
 the co-operative movement in the home church, and we shall find 
 that at almost every point it is following a course which has been 
 anticipated in the foreign field. 
 
 The foreign-missionary movement is peculiarly instructive be- 
 cause of the light which it sheds upon the course which is likely to 
 be taken by our home Christianity. It shows us not only that 
 our problems in America are like the problems which other nations 
 are facing; they are the same problems, and because they belong 
 to all of us alike, they can only be solved together.* It was not 
 
 tutions of higher grade. The real test will come when Young China claims 
 the right to shape its own theological instruction after the models of the free 
 institutions of the West. The campaign now being carried on by the Bible 
 Union in China in favor of a literal interpretation of the Bible and the result- 
 ing theological tension among missionaries is an indication of the fact that 
 the same differences of belief which have made unity difficult in the home 
 field are certain to reproduce themselves in the foreign field. Much will de- 
 pend for the future of Christianity, not only abroad but at home, upon the 
 spirit in which these difficulties are met. 
 
 ^E.g. the International Missionary Council, which is the successor of the 
 Continuation Committee of the Edinburgh Conference; the Committee on 
 Co-operation in Latin America, the organ of the Panama Conference; the 
 China Continuation Committee; the National Missionary Council of India, 
 organized as a result of Dr. Mott's tour in 1912 and 1913. Action taken at 
 the last meeting of the National Missionary Council proposes a reorganization 
 of the Council on a more representative basis, in which churches as well as 
 missions shall become the units of representation. Cf. "Resolutions of the 
 National Missionary Council," Poona, 1922, pp. 20 sq. 
 
 *Cf. W. Adams Brown, 'Ten Years ... of the Review," International Re 
 view of Missions, January, 1922. 
 
 *Cf. the author's pamphlet, "Modem Missions in the Far East," New York, 
 1917, pp. 20 sq.
 
 54 THE CHURCH IN AMERICA 
 
 an accident that the writers of the missionary review which so 
 impressed Mr. Zangwill were keenly interested in international poli- 
 tics. It is not an accident that writer after writer in the volume 
 on "The Missionary Outlook in the Light of the War" discusses the 
 League of Nations.^ These topics are forced upon the missionaries 
 by the nature of the situation in which they find themselves. They 
 preach Christianity to the Chinese, but influences emanate from 
 Europe and America which make the Christianization of the Chinese 
 difficult if not impossible. They hold up an ideal of brotherhood 
 and peace, but forces are in operation which constrain their con- 
 verts to separation and war. How can we expect Japan to treat 
 China on Christian principles if France, England, and the United 
 States decide their relations to weaker peoples on grounds of self- 
 interest or expediency? Unless we can show that Christianity is 
 practicable everywhere it is difficult to see how it can be practicable 
 anywhere. The old principle of each for himself has broken down 
 in politics no less than in religion. All nations must learn to live 
 together in peace if there is to be hope of peace for any nation. 
 
 So a study of the foreign-missionary enterprise brings us into 
 the heart of present international questions. These, too, form part 
 of the problem with which the Church must deal, for they bear 
 directly upon the lives of the men and women to whom the Church 
 ministers. 
 
 3. Suffering as a Teacher of International Brotherhood 
 and Responsibility 
 
 A second point of contact between American Christianity and 
 the international situation is the appeal that comes to us for relief 
 from the suffering peoples of the war-stricken lands. Touching 
 human sympathy in the most elementary way, it reaches many who 
 have not yet felt the importance of the missionary enterprise. 
 
 There was a time when suffering was accepted as the natural lot 
 of man, to be endured with as much fortitude as one could command. 
 There are countries where this opinion still prevails. Famine, 
 pestilence, war with its devastation are accepted as natural phe- 
 nomena like storm or drought. The Chinese pilgrims have for 
 centuries thrown coins to the beggars that line the road leading 
 from Hangchow to the monastery of Lin Yin. But it is to acquire 
 
 *Cf. pp. 17 sq., pp. 294 sq., p. 301.
 
 THE WIDER OUTLOOK 55 
 
 merit for themselves, not out of compassion for the sufferers. It 
 has never occurred to anyone that this suffering could be prevented 
 or these diseases healed. "Remove the beggars!" exclaimed a 
 Buddhist abbot to one who asked why the Church did not care 
 for these sufferers; "That would never do. Kwannon (the goddess 
 of mercy) would be angry. How could we worship her acceptably 
 if there were no beggars to whom to give alms?" 
 
 Once in a while we discover this attitude of mind at home. 
 There is an island in Maine where a plague of tuberculosis recently 
 threatened to destroy the little population. A nurse was sent by 
 the Sea Coast Missionary Society to tr>' to check the plague and to 
 save the lives of the children by teaching them sanitary habits. 
 Soon after her arrival she was asked by one of the older inhabitants 
 to cease her nursing work on the ground that she was interfering 
 with the will of God. "You stick to religion," he said to the nurse, 
 "and don't go interfering with our health. The Almighty sent this 
 sickness to plague us. When He gets through punishing us He will 
 stop." 
 
 This primitive conception of suffering is, however, rare among 
 us. Suffering wherever found, in whatever nation, or race, or class, 
 is considered among Western nations a challenge to help. Charity 
 has become an international virtue. The Red Cross knows no fron- 
 tier. So when a calamity like the late war falls upon the world, it 
 annuls the boundaries of nationality and reveals our kinship as 
 human beings. The thirty million dollars raised by Hoover for the 
 starving peoples of Europe, the vast sums secured by the Near East 
 Relief Commission, and the yet other millions contributed for the 
 China Famine Relief Fund are but conspicuous examples of an out- 
 reaching charity which has made America loved in great areas of 
 human suffering. 
 
 But the question continually recurs: "Why should we spend 
 our substance in repairing war's damage when the causes which 
 produce war are suffered to operate unchecked?" Charity is no 
 doubt a Christian duty, but at best it is a makeshift, a device to 
 tide over a crisis till some more permanent help can be supplied. 
 The true ideal for the Christian is not to give alms to the man 
 who is down, but to help him to stand upon his feet. We do well to 
 feed suffering Austrian children, but we shall not nave done our 
 full duty until we have helped Austria to feed her own children.
 
 56 THE CHURCH IN AMERICA 
 
 The same is true of all the peoples to whom we are asked to extend 
 
 help. 
 
 Armenia is a case in point. During the past three years the 
 American people through the Near East Relief Fund have expended 
 more than sixty million dollars to care for the unhappy peoples of 
 the Near East. The larger part of this has gone to the Armenians. 
 Yet after all these years of labor and effort the situation seems as 
 precarious as ever. Many sufferers have been relieved and many 
 orphans fed and sheltered, but the causes which have produced 
 this condition still continue. Still Turkish vengeance threatens 
 the remnant of this aflBicted people and the rivalries of the great 
 powers and our own policy of non-interference have made it im- 
 possible to take effective steps to protect them. How futile to go 
 on treating symptoms while we allow the disease to rage unchecked! 
 How impossible to pretend indifference to the political situation 
 in Europe when it affects directly not only the pocket-books but 
 the Christian sympathies of more than ten million Americans! 
 
 We have spoken of Armenia because it is a case which to an 
 extraordinary degree has awakened the sympathies of Americans; 
 but it is only one of many points of danger on the international 
 horizon. Some we have already touched on, but only a few. In 
 the Far East there are Korea and Manchuria; in the Near East, 
 Syria, Asia Minor, and Egypt; in Europe, the Balkans, Poland, and 
 Silesia, not to speak of the ever-threatening menace of Russia. 
 England must deal with India, and we must consider our relations 
 with Mexico and Japan. While these conditions continue, states- 
 men cannot but be anxious and efforts to bring about disarmament 
 meet with resolute opposition. 
 
 But our dissatisfaction with the present international situation 
 goes even deeper than this. It involves our entire philosophy of 
 life. As Christians we are committed to the ideal of world-wide 
 co-operation and brotherhood. The present system proceeds on a 
 diametrically opposite assumption. It takes for granted an inherent 
 antagonism of interest between nations and races. Christians be- 
 lieve that all men are children of a common Father, meant by Him 
 to live together in mutual helpfulness and peace. So believing, we 
 cannot rest until we have found a way to live out this faith, not 
 simply as individuals but as citizens and as patriots.
 
 THE WIDER OUTLOOK 57 
 
 4. The Church and the Leagxie of Nations 
 
 That is why the proposal for a League of Nations met with so 
 enthusiastic a response on the part of Christians everywhere. It 
 was a definite attempt to deal with this ever-present danger at its 
 source. It was the suggestion of a new metliod of approach to 
 international relations — the method of conference and co-operation 
 instead of secrecy and isolation. It invited a different attitude on 
 the part of statesmen, an attitude of trust and confidence, instead of 
 one of suspicion and fear. The acclamation with which the proposal 
 of the League was received in the most widely separated circles, 
 no less than the deep despondency and even despair with which its 
 momentary failure has been followed, is the best witness to the fact 
 that it touched some deeper chord than is reached by our conven- 
 tional politics; that it expressed those underlying yearnings which 
 belong not to any one nation or group of nations, but to man as 
 man; that, in short, its appeal passed beyond politics into religion. 
 
 It was inevitable, then, that religious people should actively 
 interest themselves in the League of Nations. No political issue for 
 a generation received such instant and whole-hearted support from 
 the churches.^ While it is true that the recent campaign against 
 the League has led many of its former advocates to recognize weak- 
 nesses and dangers in its present form which will need to be cor- 
 rected, those who are responsible for the present conduct of the 
 nation's affairs will make a grave mistake if they interpret the pres- 
 ent disposition of their constituency to allow them large latitude 
 in finding the way in which that correction can be made, as indicat- 
 ing any loss of faith in the central purpose for which the League 
 was created or any weakening of the will to realize it. When all 
 has been said against the League that can be said, the fact remains 
 that it is the first serious attempt to write into the law of nations 
 the principle that there is a sovereignty higher than that of the 
 individual nation; the first real effort to devise machinery through 
 
 * Between February and July, 1919, the League was endorsed, among others, 
 by the General Assembly of the Presbyterian Church in the U. S. A., by the 
 Northern Baptist Convention, by the Protestant Episcopal Synod of New Eng- 
 land, by the Congregational Conference of Southern California, by the Metho- 
 dists, at their Centenary Celebration, as well as by the Federal Oouncil of 
 the Churches of Christ in America.
 
 58 THE CHURCH IN AMERICA 
 
 which common human interests can find orderly recognition and 
 protection. The particular plan which President Wilson brought 
 back from Paris may need to be modified or replaced by a better, 
 but the ideal which it enshrines will never die. For it is the old 
 ideal of Isaiah and of Jesus — the ideal of a family of nations, wor- 
 shipping one God, conscious of one destiny, co-operating in one 
 brotherhood. If the churches are silent in the face of such an 
 issue; if in this crisis of the world's history their influence is not 
 felt on behalf of some ideal which transcends that of the individual 
 nation, they will be recreant to their calling and will see the moral 
 leadership of the nation pass to other hands. 
 
 The appeal of General Bliss to the churches ^ about disarmament 
 has been often quoted. It will bear quoting again. Speaking to the 
 preachers of the United States he said, "If the clergymen of the 
 United States want to secure a limitation of armaments they can 
 do it now without any further waste of time. If, on an agreed-upon 
 date, they simultaneously preach one sermon on this subject, in 
 every church of every creed throughout the United States, and con- 
 clude their services by having their congregation adopt a resolution 
 addressed to their particular congressman urging upon him the neces- 
 sity of having a business conference of five nations upon this subject, 
 the thing will be done. If the churches cannot agree upon that it 
 will not be done, nor will it be done until the good God puts into 
 them the proper spirit of their religion. The responsibility is en- 
 tirely upon the professing Christians of the United States. If 
 another war like the last one should come, they will be responsible 
 for every drop of blood that will be shed and for every dollar 
 wastefully expended." 
 
 Limitation of armaments is but the first step in the campaign 
 against war. Armaments are effects which are produced by states 
 of mind. General O'Ryan was quite right when, in a recent address 
 to the students of more than forty Eastern colleges, assembled at 
 Princeton to discuss disarmament, he said, "If you wish to abolish 
 war you must go back further than a limitation of armaments or 
 even beyond absolute disarmament. Men will fight with scythes, 
 stones, and any other weapons they may have . . . unless something 
 is done to stop this by looking after men's emotions and creeds." ^ 
 
 *In a letter to the Church Peace Union, in May, 1921. 
 'New York Times, October 27, 1921.
 
 THE WIDER OUTLOOK 59 
 
 These emotions and creeds — the raw material out of which wars 
 are made — are built up slowly step by step by what you and I 
 do in our daily lives as citizens, as we pass judgment on the va- 
 rious questions which involve the relation of our own nation to 
 others in the practical conduct of its everyday affairs. It is because 
 we have formed the habit of thinking of our own nation as an inde- 
 pendent moral unit, claiming the allegiance of its own citizens, but 
 in its relation to other nations bound by no law but its own self- 
 interest, that we allow ourselves to become involved in situations 
 which, when they arise, force us into war against our will. When 
 that time comes it is too late to draw back. The mischief is already 
 done. If ever a nation tried not to go to war, we tried from 1914 
 to 1917, but we found it impossible. What has happened once may 
 happen again. It will happen again unless while there is time we 
 take steps to see that it shall not. 
 
 Thus this matter of armament becomes a symbol of something 
 far deeper and more momentous, something which cuts to the very 
 heart of the life of mankind. Bishop Nicholai expressed it in these 
 moving words to the students of the Cosmopolitan Club:^ 
 
 *'I find myself to-night speaking to the whole world. Who can 
 speak to the world but He who loves the world? God alone can do 
 it, for He alone really loves the world. Christ tried his best to 
 teach men we are the sons of God. Europe throughout the nine- 
 teenth century tried her hardest to teach men they were animals 
 and the sons of animals. The first teaching leads to humanity 
 and peace; the second teaching leads to disdain of humanity and 
 war. Friends, we must train ourselves systematically for love 
 of humanity. First we must learn to have compassion with suffer- 
 ing humanity; then we must learn to respect its efforts and strug- 
 gles; and finally, out of compassion and respect, love will be born 
 in our hearts." ^ 
 
 It seems so simple. We have time for everything else. We are 
 training men for this and tha1>— to be doctors, lawyers, diplomats, 
 soldiers, sailors. Has not the time come to train men for love? 
 No one of all the multiplying contacts of our modern world but 
 carries with it the opportunity for an enlarged fellowship, if rightly 
 understood. This interpretation is the Church's business. We must 
 
 *Cf. p. 36, note 1. 
 
 "Reprinted in "Pan-Humanity," New York, 1921.
 
 60 THE CHURCH IN AMERICA 
 
 train men for love by showing them the bearing of the common 
 things they do upon the great ideals they profess. Only by patient, 
 intelligent, long-continued training can we create the habits of 
 feeling and thinking, or as General O'Ryan would put it, "the 
 emotions and creeds," which will make co-operation with men of 
 other nations seem natural and desirable. 
 
 A renewed confidence in the efficacy of love is the world's par- 
 amount need to-day.^ Trace any one of our troubles to its source 
 and we come to a difficulty of the spirit. When we lose faith in our 
 neighbor's capacity for good we open the door to fear. Until this 
 fear is exorcised we can make no real progress. When trust is 
 restored, all else will be possible. To replace fear with trust is 
 the Church's supreme mission. By its success or failure here it must 
 finally be judged. 
 
 ^In a recent number of the New York Evening Post appeared two letters 
 under date of December 30, 1921, which, written for different purposes, are 
 alike in bearing testimony to the efficacy of love as a solution of the world's 
 practical difficulties. The first, commenting on Lord Shaw of Dunfermline's 
 recently published "Letters to Isabel," quotes the following from a letter by 
 Sir Henry Campbell-Bannerman, written at the close of the Boer War: "It 
 is not by force of arms that South Africa will be lost, but by misgovernment, 
 and instead of blustering about reinforcements and army reform, or— shall we 
 say — platitudinizing about commercial education, it would be well if our 
 eminent ones applied themselves to this problem, How to make those love us 
 who now hate us. A fine New Year's sentiment, if ever there was one." The 
 author adds: "Many a time in the years since then I have thought of that 
 sentence, 'How to make those love us who now hate us.' It is the pure gold 
 of statesmanship." 
 
 The other repeats the last message of Lord Grey, the late Governor-Gen- 
 eral of Canada, who said when dying, "I want to say to people that there is 
 a real way out of all this mess materialism has got them into. It is Christ's 
 way. We've got to give up quarrelling. We've got to realize we are all mem- 
 bers of the same family. There's nothing that can help humanity— I'm per- 
 fectly sure there is not — except love. Love is the way out, and the way up. 
 That is my farewell to the world."
 
 PART II 
 
 WHERE TO BEGIN
 
 CHAPTER V 
 
 WHEEE THE WAR FOUND THE CHURCH 
 
 1. The American Church, an Experiment in Democracy 
 
 Like the nation which it serves, the American Church is a com- 
 plex phenomenon. No historian has yet been found to attempt such 
 a comprehensive interpretation of its genius as Viscount Bryce has 
 given us of the genius of the nation in his "American Common- 
 wealth." A generation ago Dr. Philip Schafif called attention to this 
 need, but the American Church history which he edited is little more 
 than a series of denominational histories, and the last of these ap- 
 peared more than twenty years ago.^ A summary of the main facts 
 concerning the denominations is given by Dr. Carroll in his "Re- 
 ligious Forces of the United States," ^ and more fully in the United 
 States Census of Religious Bodies for 1916.^ But these give us only 
 the body, not the spirit, of American Christianity. The needed in- 
 terpretation of American Christianity as a whole has not yet been 
 attempted. 
 
 Yet the attempt would be singularly rewarding. For in the 
 American Church, we have a contribution to the history and possi- 
 bilities of religion worthy of far more attention than it has yet 
 received. In the United States we see religion coming to terms 
 with democracy; rejecting state control, and with this rejection all 
 claim to state support; declaring itself competent to meet its own 
 problems and discharge its own responsibilities without outside aid, 
 even the supreme responsibility of training the rising generation for 
 religion. We have had occasion already to note some of the points 
 in which it has failed. It would be a mistake not to be equally 
 appreciative of its successes. 
 
 * "American Church History," New York, 1893-97, thirteen vohimes. 
 
 *H. K. Carroll, "Religious Forces of the United States," Revised edition, 
 New York, 1912. 
 
 '"Religious Bodies, 1916," Vol. I, "Summary and General Tables"; Vol. II, 
 "Separate Denominations." Published by the Federal Census Bureau, Wash- 
 ington, D. C. Cf. Peter G. Mode, "Source Book and Bibliographical Guide 
 for American Church History, Menasha, Wisconsin, 1921. 
 
 63
 
 64 THE CHURCH IN AMERICA 
 
 Perhaps the greatest of these is the extent to which it has suc- 
 ceeded in impressing the average Christian with his responsibility 
 for supporting the institutions of religion. We see the weakness of 
 the American Church; its irregular and in many respects unlovely 
 development; the curious types of religion to which it has given rise; 
 the multiplicity of rival sects ; the lack of the sense of beauty and of 
 dignity; the loss of the consciousness of the historic past of which 
 it is heir. We do not always realize as we should that these are 
 only the counterpart in religion of the democratic experiment in the 
 nation — the price of an experience which, with much that is uncouth 
 and regrettable, has yielded also much that is of inestimable value 
 to mankind. 
 
 The history of the American Church, could it but be studied with 
 the sympathy and understanding which it deserves, would give us 
 a key to the understanding of the American people. In both we 
 see the same irregular and unplanned development. In both we 
 find the spirit of the pioneer reaching out into the uncharted wil- 
 derness, careless of the conventions of the home-land from which 
 he came, yet a child of that home-land none the less, carrying with 
 him into his new environment ideals and aspirations that he did not 
 create. We see him played upon by a thousand influences both old 
 and new. Each ship that brings him his supplies of food and 
 tools brings him also ideas embodied in men and women. Puritan 
 and Cavalier build side by side and worship as they build, each in 
 his own way. Yet the Episcopacy of Virginia differs from the Ang- 
 licanism that gave it birth as truly as the Congregationalism of New 
 England differs from the older Puritanism from which it sprang. 
 Immigrant follows immigrant: Scotch, Irish, Welsh, Dutch, French, 
 German, and each group brings its own type of religion. To under- 
 stand the story you must consult the United States Census of 
 Religious Bodies, as well as the records of the commissioner on 
 Ellis Island. Each separate religious type, being free to develop as 
 it will, tries its own experiment and comes to terms as it may with 
 the new influences that surround it. Under these many forms reli- 
 gion shares in the struggle against nature in forest and prairie; in 
 the rapid immigration from state to state; in the new problems of 
 government, civil and religious ; in the world-old problem of recon- 
 ciling liberty and order. Each type responds in its own way to the 
 influences that are welding the nation into a unity. The growth of
 
 WHERE THE WAR FOUND THE CHURCH 65 
 
 the democratic spirit, the jealous purpose to guard a newly won 
 freedom against European encroachment, the strengthening of the 
 national consciousness in the Civil War, the sense of unbounded 
 possibilities that came with the great development which followed 
 the war — all these interacting influences have helped to make out of 
 the American churches, in a far deeper and truer sense than we our- 
 selves realize, the American Church. 
 
 Let us sketch, if we can, some of the salient features of the 
 Church to which the country looked for inspiration and spiritual 
 guidance when in 1917 it found itself at war. 
 
 2. Strength of the American Church in Numbers and Resources. 
 Distribution of This Strength Among the Denominations 
 
 And first a word as to the externals of the Church — its strength 
 in numbers and in resources, personal and financial. The last Cen- 
 sus of the United States, that of 1916, puts the number of church 
 organizations in this country at 227,487, and of church members at 
 41,926,854.^ 194,759 Sunday schools were reported with a total 
 membership of 19,935,890. These organizations were divided be- 
 tween 206 denominations, owned 203,432 church buildings valued at 
 $1,676,600,582, on which there was a debt of $164,864,899, and par- 
 sonages valued at $218,846,096. Their annual expenditures totalled 
 $328,809,999, and their gifts to missions and philanthropy, $62,050, 
 571. They employed 191,796 ministers who conducted services in 43 
 different languages, and of whom the 63,543 who reported full 
 salaries received on an average $1,078. These were divided by 
 denominations as follows, reckoning those only which had more than 
 50,000 members: 
 
 Roman Catholics 15,721 ,815 
 
 Members of the Eastern Orthodox churches 249,840 
 
 Methodists 7,166,451 
 
 Baptists 7!l53,313 
 
 Lutherans 2,467,416 
 
 Presbyterians 2,255,626 
 
 Disciples 1,226,028 
 
 Episcopalians 1,092,821 
 
 Congregationalists 791,274 
 
 Reformed 537,822 
 
 United Brethren 367,934 
 
 German Evangelical Synod 339,853 
 
 'Cf. "Religious Bodies," 1916, Part I, pp. 25-99, from which the figures 
 here given are taken.
 
 66 THE CHURCH IN AMERICA 
 
 Churches of Christ 317,937 
 
 Dunkers 133,626 
 
 Adventists 114,915 
 
 Christians 118,737 
 
 Evangelical Association 120,756 
 
 United Evangelical Church 89,774 
 
 Unitarians 82,515 
 
 Mennonites 79,363 
 
 Universalists 58,566 
 
 In addition there were 462,329 Latter Day Saints and 357,135 
 Jews. The number of Christian Scientists is not reported in the 
 Census.^ 
 
 ^ Figures in the Year Book of the Federal Council for 1921 show the follow- 
 ing changes since the Census of 1916: church organizations, 233,999, with a 
 membership of 46,242,130 (an increase of 6,512 and 4,315,276 respectively) ; 
 199,154 Sunday schools with a membership of 23,944,438 (an increase of 4,395 
 and 4,008,548 respectively); 199,154 ministers (an increase of 7,358). During 
 the same period the population of the country increased from 102,017,312 to 
 105,710,620, or 3,693,308. 
 
 The figures for the denominations with over 50,000 communicants are given 
 as follows: 
 
 Roman Catholics 17,885,646 
 
 Eastern Orthodox churches 411 ,054 
 
 Methodists 7,918,557 
 
 Baptists 7,835,250 
 
 Lutherans 2,466,645 
 
 Presbyterians 2,384,683 
 
 Disciples 1,210,023 
 
 Episcopalians 1,117,051 
 
 Congregationalists 819,225 
 
 Reformed 510,905 
 
 United Brethren 383,329 
 
 German Evangelical Synod 274,860 
 
 Churches of Christ 317,937 
 
 Dunkers 134,110 
 
 Adventists 136,233 
 
 Christians 97,084 
 
 Evangelical Association 160,000 
 
 United Evangelical Church 90,096 
 
 Unitarians 103,936 
 
 Mennonites 91,282 
 
 Universalists 58,566 
 
 Latter Day Saints 587,918 
 
 Jews (estimated) 400,000 
 
 It must be remembered, however, that these figures are only provisional 
 and cannot claim the accuracy of those of the United States Census. Thus 
 the source of the figures for the Roman Catholic Church is the Catholic Direc- 
 tory which in 1917 reported over 17,000,000 Roman Catholics for the year 1916, 
 in place of the 15,721,815 given by the United States Census.
 
 WHERE THE WAR FOUND THE CHURCH 67 
 
 In determining the significance of these figures we must not over- 
 look the fact that the basis of estimation varies in different 
 bodies. Thus the Roman Catholic Church reckons as full church 
 members all baptized children, the Baptists those only who can 
 speak for themselves and have received believers' baptism. An or- 
 dinary Roman Catholic congregation is a section of the Roman 
 Catholic population as well as of the Roman Catholic Church mem- 
 bership. An ordinary Baptist congregation, on the other hand, is 
 made up both of persons whose number is included in its reported 
 membership and of other persons not reported in the Census of Re- 
 ligious Bodies, to whom appeal is being made to make the public 
 profession which will lead to their inclusion in the organized church. 
 The number of persons under direct Baptist influence must be 
 computed. In the case of the Roman Catholic Church those num- 
 bers are reported. 
 
 A similar contrast exists in the case of other churches, like the 
 Presbyterian, the Methodist, the Lutheran, and the Episcopal, 
 which, like the Roman Catholic Church, practise infant baptism, 
 but unlike it do not include baptized children in their list of re- 
 ported church members. It is clear, therefore, that in order to get 
 a correct impression of the relative strength of the Roman Catholic 
 and Protestant element in the American Church, it is necessary to 
 take account of that proportion of the reported church member- 
 ship which consists of children under thirteen. This proportion in 
 the case of the Roman Catholics is 24.96 per cent. In the average 
 Protestant Church it is slightly over 5 per cent. Even this does 
 not fully represent the situation, for while in the case of the Roman 
 Catholics a large number of baptized persons are included in the 
 rolls who have only a nominal connection with the church, in the 
 case of the larger Protestant communions many regularly attend 
 church services and contribute to the support of the church who 
 never become church members at all. Taking these facts into 
 account. Dr. Laidlaw estimates the Roman Catholic element in 
 the United States in December, 1916, at 15.5 per cent, while the 
 Protestant element ranged between 69.2 and 76.1 per cent, according 
 to the basis of calculation.^ 
 
 As our plan does not permit any detailed consideration of 
 
 * Cf. his suggestive pamphlet, "Roman Catholicism and Protestantism," 
 from which the figures here cited are taken. Cf. esp. p. 5.
 
 68 THE CHURCH IN AMERICA 
 
 the Roman Catholic Church in the United States, it is sufficient to 
 say that the same influences which have moulded the work of Amer- 
 ican Protestantism have been active in the history of the American 
 Catholic Church. New problems meet the church in America and 
 new emphases appear in its teaching and organization. The old 
 orders reappear in this country — Dominicans, Franciscans, Jesuits, 
 etc., and in addition new orders like the Paulist Fathers, which 
 have for their purpose the interpretation of Catholic Christianity 
 to Protestant America. Much important information about the 
 church and its operations may be gained from the Catholic Ency- 
 clopedia.^ But it is as true of American Catholicism as it is of 
 Protestantism that it still lacks its sympathetic interpreter. 
 
 Two further facts need brief mention in order to complete the 
 picture of the composition of the American Church: the number 
 and strength of the Negro congregations and of the foreign-speak- 
 ing churches. 
 
 The Census of 1916 reports 39,655 Negro organizations with a 
 total membership of 4,602,805. Of these 51,688 are in Roman 
 Catholic and 4,551,117 in Protestant congregations. They own 
 church property worth $86,809,970, with a debt of $7,938,095, and 
 parsonages worth $6,231,459. They expended for the support of 
 religion $18,529,827, and had 37,426 Sunday schools with 2,153,843 
 pupils.^ 
 
 Churches maintaining services either in whole or in part in for- 
 eign languages reported a membership of 11,329,487, distributed 
 roughly as follows: ^ 
 
 Germans 3,923,000 
 
 Italians 1 ,773,000 
 
 Poles 1,613,000 
 
 French 1,190,000 
 
 Spanish, including Mexicans 606,000 
 
 Norwegians 344,000 
 
 Slavic 307,000 
 
 Lithuanian 214,000 
 
 Bohemians 210,000 
 
 Slovaks 181,000 
 
 Hungarians 146,000 
 
 Greeks 132,000 
 
 ' 16 vols.. New York, 1907, sq. 
 
 '"Religious Bodies," 1916. Part I, Summary and General Tables, pp. 
 132-138. 
 
 ' "Religious Bodies," 1916, Part I, p. 85.
 
 WHERE THE WAR FOUND THE CHURCH 69 
 
 Slovenian 122,000 
 
 Yiddish 110,000 
 
 Portuguese 112,000 
 
 It is interesting to note that of these approximately 7,677,171 
 were in Roman Catholic and 249,840 in Eastern Catholic congrega- 
 tions, showing to how large an extent the Catholic Church remains 
 a church of people of foreign antecedents and speech. 
 
 One striking feature which comes out in the religious statistics 
 is the small proportion of Jews who are reported in the synagogues 
 as compared with the total population. In this country only 357,- 
 135 Jews ^ were reported in 1916 as having religious connection 
 out of a total Jewish population estimated at 2,349,754. In New 
 York City, out of 975,000 Jews, only 93,819 were reported as in the 
 synagogues.^ In estimating the significance of these figures it 
 should, however, be remembered that they include only heads of 
 families. To form a proper basis of comparison therefore they 
 should be multiplied by four. 
 
 In contrast to the weakness of organized religion among the 
 Jews is the rapid growth of the two new religions to which America 
 has given birth in our time, Mormonism and Christian Science. 
 As to the exact size and progress of the latter we have no official 
 statistics, but in the former case the figures show 462,329 church 
 members, although in this case it should be noted that 30 per cent, 
 are under thirteen, the largest proportion of any reporting church.^ 
 
 Such figures as these present a bewildering picture. So seen, 
 the religious history of America would seem to be a confused med- 
 ley of rival and conflicting sects. Closer inspection, however, tends 
 to bring order out of chaos. Some of the divisions which the Census 
 records are due to differences of language; others are the survival 
 on this side of the water of Old World controversies which have 
 largely lost their meaning; still others are due to individual or 
 transient causes. Of the 25,000,000 Protestant church members, 
 the greater number are found in seven or eight large groups; 
 
 ^"Religious Bodies," 1916, Part I, p. 30. The number, according to the 
 Year Book of the Federal Council, had risen in 1921 to 400,000. During the 
 same period, according to the figures given in the World Almanac, the num- 
 ber of Jews in the country increased nearly a million, and those in New 
 York City from 975,000 to 1,500,000. 
 
 ' Laidlaw, "Roman Catholicism and Protestantism," p. 13. 
 
 * According to the figures given in the Federal Council Year Book for 1921, 
 the number of Mormons had risen to 587,918. Cf. Laidlaw, op. clt., p. 3.
 
 70 THE CHURCH IN AMERICA 
 
 namely, the Methodists, Baptists, Lutherans, Presbyterians, Dis- 
 ciples, Episcopalians, Congregationalists, and Reformed. Two 
 millions are distributed among a dozen smaller denominations, 
 of whom the German Evangelical Synod, the United Brethren, and 
 the Churches of Christ together account for nearly half. The 
 problem, therefore, of uniting American Protestantism resolves it- 
 self largely into the attitude of about a dozen large groups to one 
 another. 
 
 In most of the larger denominations there is free interchange 
 both of ministers and of members. The type of service which pre- 
 vails is in the main similar and the consciousness of membership 
 in the one Church of Christ common to all. Of the larger bodies 
 the Lutherans, Episcopalians, and Southern Baptists draw the line 
 of demarcation between their own members and those of other 
 churches most strictly, but for the others the differences which sep- 
 arate them are rather differences of history and of administration 
 than of profound religious or ecclesiastical conviction. 
 
 There are, however, two exceptions to this statement which 
 should be noted: one, the difference caused by the race question; 
 the other, that due to doctrinal differences. In three of the larger 
 Protestant denominations — the Methodists, the Baptists, and, to a 
 less extent, the Presbyterians — the most serious line of cleavage, 
 namely that between the Northern and Southern churches,^ is due 
 in part to the different attitude taken to the Negro. In the 
 Northern church the Negro minister is admitted to full parity with 
 his white fellow-minister in presbytery, council, or conference, 
 whereas the South has organized the Negroes into separate self- 
 governing churches.^ While there are other questions at issue be- 
 
 ^The terms Northern and Southern are used for convenience, though they 
 are not strictly accurate. The Methodist Episcopal Church (frequently 
 though inaccurately known as the Northern Church) has in the South and on 
 the border between 700,000 and 800,000 members. The Presbyterian Church 
 in the U. S. A. (the Northern Church) also has many members in the 
 South. Nor are the Baptists divided by any strict geographical line. 
 
 ' It should in fairness be said that while the law of the Northern churches 
 permits colored pastors to sit with white pastors in the same conference or 
 presbytery, and individuals do so, the great bulk of the Negro membership is 
 distributed in Negro conferences or presbyteries. In General Conference and 
 General Assembly, however, white and Negro delegates sit side by side. 
 This could not, under present conditions, occur in the Southern denominations.
 
 WHERE THE WAR FOUND THE CHURCH 71 
 
 tween the Northern and Southern churches, this difference of at- 
 titude toward the Negro to-day presents one of the most serious 
 difficulties in the way of their reunion. 
 
 To theological difference is due the existence as separate 
 churches of the Unitarians and the Universalists, the former owing 
 their origin to differences of view as to the person of Christ and His 
 relation to the Godhead; the latter to differences of view as to 
 the extent of God's saving purpose for mankind. The conserva- 
 tive character of the American Church as a whole, as well as the 
 difficulty of founding a church on doctrinal considerations alone, 
 appears in the relatively small membership of these two churches 
 whose influence has been rather indirect through their contribu- 
 tion to liberal thought and sentiment than through any large ac- 
 cessions from the older churches. 
 
 But though doctrinal differences alone have not been the de- 
 termining factor in bringing about denominational divisions,^ they 
 have had, and still have, an important influence in shaping the 
 policy of the different communions. In each of the larger bodies 
 we find a party which advocates a liberal interpretation of the 
 standards of the church and a party which holds to strict con- 
 struction, and the fear of each of these parties of what the other 
 might do, if it gained the upper hand, is, as we shall see later,^ an 
 important factor in determining its attitude to the various pro- 
 posals for co-operation and union which we shall take up in the 
 present discussion. Thus in the debate which is now going on as 
 to reunion between Northern and Southern Presbyterians the more 
 liberal views of the former church have frequently been cited by 
 conservative members of the latter body as an argument against 
 organic union; and the hospitality of many Northern Baptists to 
 modern views of the Bible and their less rigid view of baptism are 
 viewed with suspicion by their Southern brethren. Similar theo- 
 logical differences are found in other bodies, a conspicuous illus- 
 tration being the difference between the Protestant and Catholic 
 parties in the Protestant Episcopal Church. 
 
 * Even in the case of the division of the Presbyterian Church into Old and 
 New Schools in 1837, when theological controversy was so acute, practical as 
 well as doctrinal considerations were operative. 
 
 'Ci. p. 256.
 
 72 THE CHURCH IN AMERICA 
 
 Such in brief is the present condition of American Protestantism 
 as seen by the statistician.^ What are the outstanding character- 
 istics of the group of churches whose numbers and denominational 
 distribution we have passed in review? 
 
 3. Outstanding Characteristics of the American Church— Its Pro- 
 vincialism and Individualism — Influence of the 
 Denominational Spirit 
 
 Taking the American Church as a whole, the first characteristic 
 that strikes us as worthy of note is its provincialism. By this I 
 mean the tendency of each local congregation or group of congre- 
 gations to think of itself as a self-sufficient whole. That which 
 has been true of the political life of the nation, and which has 
 rendered any large national policies so difficult of attainment, has 
 been equally, perhaps even more, true of its religion. Not only has 
 there been little contact with European religious problems, but 
 there has been little effort to grasp the problems of the country 
 as a whole. The place in which a man has lived and voted, or 
 at least the state to which his primary political loyalty has been 
 due, has been the centre of his religious interest and responsibility. 
 
 This limitation has been accentuated by the differences in the 
 character of the religious life of different sections of the country. 
 The Episcopal church in Virginia, the Congregationalism of Puritan 
 New England, the Presbyterianism of Pennsylvania and the Middle 
 West, the Lutheranism of Missouri and the Northwest, the Baptist 
 churches of the South, all have their marked characteristics, sep- 
 arating them from their fellow-Christians of other communions and 
 
 ^ In the above sketch no attempt has been made to take account of relative 
 gain or loss. Reference to previous Census reports shows that relatively to the 
 population of the country the churches have held their own and on the whole 
 have gained ground. Where there were 21,699,432 members in the churches 
 in 1890, there were in 1916 nearly 42,000,000, whereas during the same period 
 the population of the country as a whole increased from 62,622,250 to 102,- 
 017,312. Since 1916 the increase has been even more rapid. While the Roman 
 Catholic Church remains first in numerical increase, in the proportion of its 
 increase relatively to other churches it ranks 36. From 1906 to 1916, the period 
 covered by government Census returns, the Catholics had a growth of 10.6 
 per cent, while the various Protestant bodies grew from 17.4 to 28.2 per cent. 
 It is interesting to note that in ten years the English-speaking Catholic 
 churches grew 1.5 per cent., while the foreign-speaking churches grew 22.1 per 
 cent. Cf. Laidlaw, quoted in the Christian Century, January 19, 1922.
 
 WHERE THE WAR FOUND THE CHURCH 73 
 
 making it natural for them to conceive of Christianity as a whole 
 after their own type. 
 
 This provincialism has been in part corrected, in part accen- 
 tuated, by the denominationalism of American Christianity. From 
 one point of view the denomination has been an enlarging and lib- 
 erating influence. It has extended its work beyond the local com- 
 munity, and in the case of the larger communions, has taken in 
 the country as a whole. It has extended farther than this, for, as 
 we shall see, it has been the point of contact between the local com- 
 munity and the missionary enterprise of the Church in the widest 
 sense — home and foreign. But on the other hand, it has had its 
 limiting influence as well. It has accentuated the divisive features 
 in American Christianity. It has applied an absolute standard to 
 local peculiarities and made it easy for a man to identify his own 
 particular type of Christianity with that of the Church universal. 
 
 This feature of denominational Christianity has been often criti- 
 cized. But it is possible to over-emphasize it and to minimize the 
 good effects of the denominational system. The picture of Amer- 
 ican Christianity as a strife of warring sects is a serious misrepre- 
 sentation. The chief danger of denominationalism is not that it 
 leads us to attack our fellow-Christians, but that it makes us con- 
 tent to ignore them. Denominationalism may identify its own en- 
 terprises with those of ecumenical Christianity and lead its ad- 
 herents to regard other forms of Christian belief or worship as 
 negligible or unimportant; but at least it reminds them of a world 
 larger than Smithtown and Jonesville. It is the means through 
 which the members of the local congregations realize their member- 
 ship in the Church universal. 
 
 The ecumenical character of denominationalism appears most 
 clearly in Methodism. One of the youngest of the larger de- 
 nominations, the genius of John Wesley has stamped upon this new 
 and flourishing branch of the Church a missionar>' zeal and or- 
 ganizing power which has made it within the compass of a single 
 century the strongest of all the Protestant denominations. In no 
 other church Is denominational unity more systematically culti- 
 vated. In no other is the world-wide mission of the denomination 
 more largely conceived or more vigorously prosecuted. It was en- 
 tirely natural that the Interchurch World Movement should have 
 been conceived and most largely promoted by Methodists.
 
 74 THE CHURCH IN AMERICA 
 
 A third characteristic of the American Church, closely associated 
 with the preceding, is its individualism. By this is meant the extent 
 to which religion is conceived in terms of the relation between the 
 individual soul and God. This was a direct inheritance of American 
 Christianity from the Puritanism to which it owed its origin. It is 
 true that Puritanism had another side. The stricter Protestants 
 not only believed that it was the duty of the Church to set the 
 individual soul right with God, but that the soul so redeemed should 
 organize society so as to conform to the divine ideal of conduct. 
 Calvin in Geneva and Knox in Scotland were statesmen as well as 
 preachers, and Cromwell incarnated for a few brief years the Puri- 
 tan ideal of the theocratic state. But with the early separation of 
 church and state in this country the theocratic side of Puritanism 
 fell into the background and its individualism was accentuated. 
 The great revival movements which from time to time swept over 
 the country had for their primary purpose the conversion of sin- 
 ners, and Methodism, the most powerful as well as the most highly 
 organized of all the American denominations, shared and indeed ac- 
 centuated the evangelistic passion. 
 
 The individualistic type of religion, common to all the larger 
 denominations in spite of their differences, is but the reflex in re- 
 ligion of the democratic spirit of the American people. The sense 
 of individual responsibility for one's own life, and a willingness 
 to accept the consequences of one's own acts in success or failure, 
 has been from the first a characteristic of life in America. Each 
 man is expected to carve out his own life as he can. It is not for 
 his neighbor to dictate what he shall do. 
 
 This individualism, while it has accentuated the sense of re- 
 sponsibility in religion, has reinforced the tendency to narrowness 
 which we have already noted. Taking American Christianity as a 
 whole we find no large and comprehensive plan for the country. 
 Each denomination works out its own programme for itself and, in 
 spite of certain promising movements toward unity to which we 
 shall have occasion presently to refer, has hitherto maintained its 
 own autonomy and independence. And what is true of the de- 
 nomination is still more true of the local church. We shall study 
 in a later chapter the ways in which the local church is beginning 
 to minister to the needs of the community in which it is located. 
 The tall white spire rising to heaven is not only a reminder of re-
 
 WHERE THE WAR FOUND THE CHURCH 75 
 
 ligion; in many an American village it is an invitation to fellow- 
 ship. The church is social club as well as place of worship, and 
 the kitchen and the library are features of its architecture for which 
 one looks in vain in European countries. But this social conscious- 
 ness is only beginning to reach beyond the local community. It has 
 not yet made itself the dominating factor in the life of the Church 
 as a whole. 
 
 In this respect, the experience of the Protestant bodies presents 
 a marked contrast to that of the Roman Catholic Church in 
 America. Always the church of a minority, the Roman Catholic 
 Church has visiialized its task as a national one and planned ac- 
 cordingly. In the great cities it has chosen the strategic sites for 
 its churches years before they were needed, has laid out its pro- 
 gramme on a parish basis, where Protestanism was content to let 
 chance or liking decide, and financed its enterprises by an every 
 member canvass long before Protestantism discovered the envelope 
 system. As a result it occupies a place and wields an influence 
 in the country out of all proportion to its numbers, as Protestants 
 learned to their surprise when the war came. 
 
 The lack of a nation-wide constructive policy is the more sur- 
 prising because of the genius of the American for organization. In 
 no other country has the study of machinery been carried so far. In 
 no other have large views of what can be accomplished by organized 
 effort been more systematically cultivated. But in America this 
 genius has been put at the service of private and individual inter- 
 ests — a particular business, a private philanthropy. Each group 
 has tried to promote its own interests as if they were the only thing 
 to be considered. There has been little sense of responsibility to 
 the nation as a whole, still less to mankind of which the nation is 
 a part. This characteristic phenomenon of great organized power 
 serving interests which are partial, if not in themselves narrow, re- 
 appears in American Christianity.^ 
 
 * Interesting illustrations of this power of organization as appliedito religion 
 appear in the two new religions which owe their origin to America — Mor- 
 monism and Christian Science. In each case reasons can be given for the 
 growth of the rehgion which are independent of the intelligence and organiz- 
 ing skill of the promoters, but in each case it is equally true that this skill 
 has powerfully reinforced the other motives to which the religions appeal. 
 This is the more noteworthy in the case of Christian Science, which as a mys- 
 tical religion would not seem fertile soil for the growth of a strong denomina-
 
 76 THE CHURCH IN AMERICA 
 
 In this connection we may refer to another feature of American 
 Protestantism which has frequently subjected it to criticism; 
 namely, the fact that in contrast to Roman Catholicism it has be- 
 come to a large extent the Church of the well-to-do. So far as this 
 is true — and taking the country at large it is far less true than the 
 critics would have us believe — it is the natural result of the prin- 
 ciple of freedom which we have seen to be inherent in American 
 Protestantism. With the rejection of the state church, the support 
 of religion has been thrown entirely upon private initiative, and 
 under the circumstances it was natural, indeed all but inevitable, 
 that those who had the largest means should come to have a dis- 
 proportionate share of the control. One would not minimize the 
 evil, but it would be no less a mistake to magnify it. What we see 
 to-day is not the final stage of American Protestantism, but only a 
 phase through which, in common with the democracy of which it 
 is a part, it is passing. The remedy is not in the abandonment 
 of the principle of the free support of religion, but in its extension 
 until the basis of control is shifted. The Roman Catholic Church 
 raises large sums from people of moderate means because it insists 
 upon systematic giving. The same thing can be done in the Protes- 
 tant churches. Indeed, as we shall see in later chapters, it is al- 
 ready being done on a nation-wide scale. With this change in the 
 method of the support of religion we are witnessing a correspond- 
 ing broadening of the basis of control. Where no other remedy is 
 possible, there remains always for those who find existing organi- 
 zations too narrow the way of the first Protestants. Let them form 
 new organizations of their own to express their deepest convic- 
 tions. These in time, like the older denominations, when their 
 educative work has been done, will find their place in the larger 
 unity of a reformed and truly democratic Protestantism. 
 
 4. The Relation of the American Church to the State — Similarities 
 and Differences in Organization and Spirit 
 
 It will help us to understand the characteristics of which we 
 have been speaking if we remind ourselves of the attitude of the 
 
 tional consciousness, but which in the course of its history has developed a 
 central organization of a highly autocratic character, thus giving us a new 
 illustration of the truth of which the history of Roman Catholicism is so 
 signal an example, that mysticism and autocracy are congenial companions.
 
 WHERE THE WAR FOUND THE CHURCH 77 
 
 American people to the other great institution which claims their 
 allegiance — the state. The statement has sometimes been made 
 that our present national government was modelled after that 
 of the Presbyterian Church, but there seems no ground for such an 
 assertion. Nevertheless, there are similarities in the' attitude of 
 the American people toward government both in state and church 
 which make a study of their relationships illuminating. 
 
 Like the founders of the republic, those who were responsible 
 for shaping the polity of our American churches had a lively fear 
 of a strong central government. Theocratic government passed 
 with the aristocratic state of which it was a part, and in its place 
 came the representative system with its elaborate arrangement of 
 checks and balances. As the national government came into ex- 
 istence through the federation of pre-existing state governments, 
 each jealous of its independence and prerogatives, so the nation- 
 wide ecclesiastical units we call denominations were built up 
 gradually through the combination of various smaller groups — the 
 presbytery, the classis, the conference, the diocese, as the case 
 may be, as these in turn had been built up through the union of 
 individual local congregations. The history in each case is a dif- 
 ferent one, varying with the genius of the denomination in question. 
 Of these differences we shall have presently to speak. But common 
 to all the churches, even such highly organized bodies as the Pres- 
 byterians and the Episcopalians, was the distrust of a strong cen- 
 tral authority, the determination to keep for the local body, whether 
 it were parish or presbytery, its inherent right of self-government 
 and self-determination. 
 
 This explains a feature of American Protestantism to which 
 we have already referred and to which we shall have occasion to 
 recur more than once again; namely, its inability to carry through 
 any strong and consistent national policy. This is due in no small 
 degree to the fact that the different churches of which it is made 
 up have no permanent executives through whom such a policy can 
 be put into effect. The supreme judicatory in each case is a body 
 meeting at considerable intervals, consisting of representatives 
 elected by the subordinate judicatories whose personnel changes 
 from year to year and which in any case exercise strictly limited 
 powers. This is true not simply of bodies like the Congrega- 
 tionalists and Baptists, where final authority rests with the local
 
 78 THE CHURCH IN AMERICA 
 
 congregation, but of more highly organized churches like the Pres- 
 byterians and Methodists. Even of the Episcopalians it is true that 
 unlike their sister churches of other lands they have no archbishop 
 in whom the unity of the Church is symbolized and to whom the 
 permanent conduct of its affairs is committed. 
 
 A second feature of American Church polity, in which its demo- 
 cratic character is apparent, is the large share given to laymen 
 in church government. Unlike many of the churches of other lands, 
 the American churches almost without exception give laymen an 
 equal share with clergymen in the management of their affairs. 
 Laymen sit in their highest judicatories. They are represented 
 on their permanent committees. They share with the clergy 
 the responsibility not simply for the financial affairs of the 
 church, but for the administration of its missionary policy. In- 
 deed, it may be said with confidence that there has never been 
 a group of churches since Christianity began in whose manage- 
 ment laymen had so responsible a part. And while it is true, as 
 we have already seen,^ that women have only recently been admitted 
 to any large share in the management of the Church, it is yet sig- 
 nificant that long before they won political suffrage, they enjoyed 
 the right, as members of local congregations, to vote on all parish 
 affairs, including so important a matter as the choice of a minister. 
 It would seem, therefore, only to be a matter of time when this 
 privilege will be extended to include membership in the larger 
 representative bodies, as indeed has already been done in the 
 Methodist, Congregational, and Baptist denominations. 
 
 But if the American Church is like the state in its lack of cen- 
 tralized power and its broad basis of representation, it differs from 
 it in the absence of any officially recognized party system. This 
 does not mean, of course, that there are no parties in the American 
 Church in the sense of groups of men who voluntarily associate 
 themselves for the purpose of promoting the policies in which they 
 believe. Wherever there is government there are parties. It be- 
 longs to human nature that men should differ in their views of 
 what ought to be done and that they should organize in support of 
 the policy in which they believe. What differentiates the party 
 system as we have it in America from the party system elsewhere 
 is that the existing parties are recognized by law and surrounded 
 
 ' Cf . pp. 29, 30.
 
 WHERE THE WAR FOUND THE CHURCH 79 
 
 with official sanctions which make them an essential part of our sys- 
 tem of government. There is nothing corresponding to this in the 
 polity of the American churches. Whatever differences there may 
 be remain unofficial and private. The conservative of yesterday 
 may become the liberal of to-day and vice versa. When men of 
 good will in the Church wish to unite in some constructive policy 
 and are able to convince the majority of their fellow-Christians 
 that their views ought to prevail, they are not hampered by the 
 obstacles which the existing party system puts in the way of similar 
 action in the political sphere. 
 
 The best illustration of the Church's ability to unite men of 
 different views in common action is furnished by the missionary 
 and educational agencies. In their Boards of Home and Foreign 
 Missions, as well as in their College Boards and Sunday-school 
 agencies, the churches have created powerful administrative bodies 
 which raise and spend large sums of money for purposes which re- 
 quire continuity of administration. These powers are cheerfully 
 granted because the purpose for which the boards exist commands 
 the confidence of all parties in the Church and so makes them the 
 most effective of all possible organs of unity. 
 
 In general the relation between church and state in this country 
 is one of mutual co-operation and respect. The principle of separa- 
 tion between state and church is generally accepted and its wisdom 
 all but universally approved. The principle has its drawbacks, to 
 be sure, as in the matter of the teaching of religion in the schools, 
 but these are generally regarded as a cheap price to pay for the ad- 
 vantages which it secures, and any attempt to divert public funds 
 to religious purposes (as, for example, for the support of parochial 
 schools) would meet with instant disapproval. 
 
 There is, however, one conspicuous exception to the principle 
 of the absolute separation of church and state, and that is the 
 provision in the laws of the various states which exempts the 
 property of religious and charitable bodies from taxation. This is in 
 effect a method of subsidizing religion, but it operates in so general 
 a way as to involve no discrimination between different forms of 
 religious belief and to maintain the central interest which underlies 
 the separation of church and state, namely, the equality of all re- 
 ligions before the law. 
 
 A second point of contact between the Church and the state is
 
 80 THE CHURCH IN AMERICA 
 
 found in the laws which regulate the administration of trust funds. 
 From the point of view of the state, the Church is a corporation like 
 other corporations, holding its funds under a charter derived from 
 the state.^ In the administration of these funds the state is disposed 
 to allow the Church every latitude, particularly in matters affecting 
 the interpretation of the religious purposes for which the funds were 
 given. Only in case of dispute between the church members them- 
 selves is the state forced to act as arbiter in ecclesiastical matters, 
 as, for example, in the case of a controversy between a local 
 congregation and the denomination to which it belongs as to the use 
 to be made of certain property, or between the majority and the 
 minority of a denomination in the case of a proposed merger with 
 another body as to the right to control the denominational funds. 
 In all such cases, the initiative comes from the Church, not the 
 state. So far as it is possible to do so, the secular authorities are 
 disposed to grant the representatives of the churches the most com- 
 plete autonomy. 
 
 But while jealously guarding the principle of the separation 
 of state and church, the American people are equally insistent upon 
 the fact that their country is a Christian nation. This appears in 
 the practice of opening Congress with prayer, in the President's 
 annual Thanksgiving proclamation, and in the provision by Con- 
 gress for chaplains in the army and navy. The Presidents of the 
 United States have been almost without exception members of some 
 recognized Christian church and have shown their respect for re- 
 ligion by regular church attendance. The churches have always 
 been free to address the chief magistrate in matters which seemed 
 to them of spiritual significance, in the confidence that their right 
 to do so would be recognized and their address received in a sym- 
 pathetic spirit. A recent example was an open letter apropos of 
 disarmament addressed to President Harding, through the editorial 
 columns of a leading Protestant religious journal^ under the cap- 
 tion, "To President Harding, Christian." In this letter the writer 
 appeals to the President to approach the problems of the disarma- 
 ment conference not simply in the spirit of the statesman and the 
 politician, but as one who voices the hopes and aspiration of 
 
 *0n the law governing religious corporations, cf. Frank White and God- 
 frey Goldmark, "Non-Stock Corporations," New York, 1913, pp. 301-422. 
 'Christian Century, October 20, 1921.
 
 WHERE THE WAR FOUND THE CHURCH 81 
 
 millions of his fellow-Christians. Most Americans, whatever they 
 might think of the substance of the letter, would agree that in 
 making such an appeal the writer was entirely within his rights. 
 
 5. Significant Denominational Types 
 
 Thus far we have had in view American Christianity as a whole 
 and have tried to point out its outstanding characteristics. But 
 within this territory there are significant differences. These dif- 
 ferences correspond roughly to the larger denominational groups 
 with which our survey has made us familiar. It will add vividness 
 to our sketch and help us to approach our later study more in- 
 telligently if we remind ourselves briefly what the more important 
 of these groups are like. 
 
 At one pole of our American Protestantism stands that large 
 group of churches which make the local congregation the consti- 
 tutive element in the Church. Of these the Congregationalists may 
 be taken as typical. The Congregationalists inherited the Puritan 
 tradition in its independent form and gave spiritual tone to New 
 England during the formative period; and while in the course of 
 time Congregationalism has softened the rigidity of its earlier Cal- 
 vinism and has become hospitable to new ideas in religion, it still 
 retains a belief in the autonomy of the local congregation, and a 
 suspicion of all forms of prelacy. Among the large denominations, 
 the Congregationalists have been one of the slowest to yield to the 
 centralizing tendency of our day, and their Mission Boards still 
 remain in theory voluntary societies maintained by the contribu- 
 tions of individual congregations and Christians. 
 
 In their emphasis upon the right of the individual congrega- 
 tion to complete independence and autonomy, the Baptists are at 
 one with the Congregationalists, but they carry their individualism 
 still farther. Congregationalists generally share with the older 
 churches the belief that the family is a spiritual unit and they 
 therefore retain the practice of infant baptism. In their reaction 
 against sacramentarianism the Baptists reject this practice. They 
 insist on believers' baptism and hold a theory of the Church which 
 makes individual faith a prerequisite to baptism. It was their 
 protest which won freedom from the restrictions of the early the- 
 ocracy, and to this day they reject in theory all man-made creeds 
 and carry out more consistently than any other body of their fellow-
 
 82 THE CHURCH IN AMERICA 
 
 Christians, with the possible exception of the Disciples, the original 
 Protestant principle that the Bible and the Bible alone is the rule 
 of faith and practice. Yet on the basis of free co-operation they 
 have been able to build up powerful missionary agencies and in their 
 recently established Board of Promotion the Northern Baptists have 
 created a central council through which they are able to function 
 effectively for common ends and to co-operate with other churches.^ 
 With over 7,800,000 communicants, North and South, the Bap- 
 tists share with the Methodists the numerical leadership among 
 American Protestants, and no one who desires to understand the 
 genius of American religious life can afford to pass them by. 
 
 It is a natural consequence of the democratic philosophy of the 
 Congregationalists and Baptists that they should be more hos- 
 pitable than other Christian bodies to the ministry of women. In 
 the Baptist Church there are already a number of ordained women 
 preachers, and the same is true, though not to so large an extent, 
 of the Congregational Church. 
 
 Most extreme of all Protestant Christians in their opposition 
 to forms and ceremonies and in their interest in a purely spiritual 
 religion are the Friends. Relatively few in numbers, they have 
 remained from the first a leaven in our American Christianity whose 
 value to the whole can scarcely be over-estimated. It is not too 
 much to say that in proportion to their numbers they have done 
 more to foster vital religion and make faith bear fruit in works 
 than any other equal number of American Christians. 
 
 Of the Unitarians we have already spoken. They represent the 
 left wing of American Protestantism, the group which has carried 
 freedom of thought to greater length than any other body of Amer- 
 ican Christians and made it the constitutive principle of their 
 church. 
 
 ' It should be stated that this tendency to centralization is strongly resisted 
 by the Southern Baptists. These sturdy Christians who constitute the extreme 
 right wing of Protestantism are unwilling to do anything which would seem 
 to limit the freedom of the local congregation. Carrying distrust of central- 
 ized authority farther than any other body of their fellow-Christians, they hold 
 aloof even from such innocent forms of co-operation as the Federal Council. 
 Yet with this extreme insistence on the autonomy of the local congregation 
 goes also, curiously enough, a doctrine of close communion which makes them, 
 in spite of their extreme individualism, the most exclusive body in Protestant- 
 ism, with the possible exception of the high-church party in the Episcopal 
 Church.
 
 WHERE THE WAR FOUND THE CHURCH 83 
 
 At the other pole of American Christianity stand the Episco- 
 palians. Beginning their career in Virginia as the Congregational- 
 ists did in New England, they have spread, like them, to all parts 
 of the country and to-day possess a nation-wide organization with 
 eighty-seven dioceses ^ and over a million communicants. 
 
 In the Protestant Episcopal Church the sacramentarian and 
 mystical type of religion finds expression in American Christianity. 
 More conservative than the other branches of the Church in its at- 
 tachment to antiquity, the Episcopal Church values the Catholic 
 tradition which it has inherited and cherishes the tics which bind 
 it to the older churches. Especially close has been the relation of 
 the American Episcopal Church to the Church of England from 
 which it is directly descended — a fact evidenced by the presence of 
 American bishops in the great Councils of the Anglican Communion. 
 Tolerant in its theology to widely divergent views, it attaches great 
 importance to unity of organization, and more than any other 
 single communion, except perhaps the Disciples, feels the present 
 divided condition of the Church as a scandal. Among the distinc- 
 tive features of its organization, apart from the Episcopate itself, 
 is its consistent adoption of the parish system, its retention of the 
 liturgy in public worship, and the central place given to the sacra- 
 ments. More than any other American church the Episcopal lays 
 stress upon beauty and dignity of worship, and side by side with 
 its parish churches it is building stately cathedrals in the great 
 centres of population which accommodate large numbers of wor- 
 shippers and minister to the community as a whole. In spite of the 
 limitations to which reference has already been made, the Episco- 
 pate provides this church with a leadership which makes for con- 
 tinuity of policy and gives it an influence in the religious life of 
 America out of all proportion to its numbers. 
 
 Midway between the Congregationalists and the Episcopalians 
 stand the Presbyterians — like the former in their independence and 
 insistence upon local autonomy; like the latter in their closely ar- 
 ticulated organization and their inheritance of a tradition of order 
 and dignity in worship. Largely recruited from English and 
 Scotch-Irish sources, they have organized their Presbyteries from 
 New York to California, and through their membership in the Al- 
 liance of Presbyterian and Reformed churches retain close aflBlia- 
 
 * According to the Census of 1916.
 
 84 THE CHURCH IN AMERICA 
 
 tion with the Presbyterians of other lands. Like the Episcopalians, 
 Presbyterians have been earnest in their advocacy of Christian 
 union and have taken a prominent part in various plans for co- 
 operation both in the national and in the local field. Accepting 
 as their standard the Westminster Confession, with a highly de- 
 veloped system of church law and a strong sense of ecclesiastical 
 tradition, they have not made their own orthodoxy a reason for 
 denying the Christianity of other churches or refusing to co-operate 
 with them in any practicable plan for the establishment of the 
 Kingdom of God. 
 
 In the course of their history, Presbyterians have frequently 
 divided, sometimes on doctrinal grounds, at others for reasons of 
 policy or temperament. But to-day the several branches of Pres- 
 byterians are co-operating practically in various ways, and the 
 movement for a reunited Presbyterianism cannot much longer be 
 delayed.^ The two sister churches of Presbyterian polity, the 
 Dutch Reformed and the German Reformed, each with its own dis- 
 tinctive genius and honorable history, will no doubt be included 
 in the movement for reunion, since they belong to the same gen- 
 eral polity and inherit similar traditions. 
 
 A distinct type in American Christianity is represented by the 
 Lutherans. One of the larger Protestant bodies (they number 
 more than two million communicants), they have until recently 
 been one of the most isolated and independent. As the Episco- 
 palians represent the conservative tendency of the Reformed move- 
 ment in the sphere of polity and worship, so the Lutherans represent 
 it in the field of doctrine. Like the Episcopalians in emphasizing 
 the value of the sacrament, to them the creed, or as they would 
 say, the confession, is the formative principle of the church, and 
 its acceptance is consistent with wide variations in forms of govern- 
 ment and administration. By the creed they understand the type 
 of doctrine represented in the Augsburg Confession and the older 
 confessional literature which interprets it, and upon the perpetua- 
 tion of this type of doctrine and the securing of its intelligent ac- 
 ceptance they lay great stress. The devout Lutheran believes 
 that it is the Christian's supreme privilege and duty to bear wit- 
 ness to Christ as the all-sufficient Saviour; and he can allow no 
 word or act of his to obscure this testimony, or to detract from the 
 
 ' Yet cf. p. 256.
 
 WHERE THE WAR FOUND THE CHURCH 85 
 
 glory of Christ as the only Lord and Saviour. The Lutheran holds 
 that the Church's proper function is to preach the Gospel and ad- 
 minister the sacraments, and that it must not trespass upon the 
 domain of the state. It must provide for the instruction of its 
 people, and especially the children, in the faith and duties of the 
 Christian religion, and must commend its Gospel to the world by 
 works of ministering love. Many of the Lutherans maintain their 
 own parochial schools. 
 
 In carrying out this ideal the Lutherans have not always found 
 it possible to agree among themselves on every point of faith and 
 doctrine. They have differed also in regard to the safeguards 
 against the possible corruption or obscuration of their testimony. 
 Such differences account in part for the divisions among Luth- 
 erans; for to them unity in the faith is of greater importance than 
 union in external organization. Their divisions are due also to 
 factors of language and nationality. On the other hand, tendencies 
 toward union among themselves have been at work for many 
 years, and aided by the strong impulse given by the war they have 
 resulted in several large unions and in important co-operative re- 
 lationship between bodies not organically one. 
 
 No account of the genius of American Protestantism would be 
 complete which did not include an appreciation of the Methodists. 
 One of the latest of the larger denominations to arise, they have 
 proved one of the most vigorous and effective. In Methodism the 
 genius for organization, which is a characteristic feature of American 
 life, finds a fitting vehicle of expression. Beginning modestly in 
 Wesley's mission to the United States and the labors of the pioneers 
 who succeeded him, the Methodists have built up a nation-wide 
 organization which includes nearly eight million communicants.^ 
 Among the American churches they alone have solved the problem 
 of the vacant pulpit and made ministerial unemployment a thing 
 of the past. Fervent in the character of their religious life, laying 
 great stress on personal experience and the practice of holiness, they 
 have been one of the most powerful factors in evangelizing the 
 needy parts of the country and in carrying missions to the other 
 nations as well. On the whole they are conservative in their 
 theology, yet they have proved open to modern ideas. In ideal 
 at least they believe that a man's education does not end with 
 
 ^ Cf . p. 66.
 
 86 THE CHURCH IN AMERICA 
 
 his entry into the ministry and have made provision for this con- 
 tinued education in their system of annual conferences. With un- 
 failing appreciation of the need of personal conversion and conse- 
 cration, they have been hospitable to the social aspects of the Gos- 
 pel, and in their genius for organization was found the inspiration 
 of that great enterprise of co-operative Christianity which we know 
 as the Interchurch World Movement. Indeed, so effective is their 
 own work that they are sometimes tempted to forget that there 
 are other churches as well and to under-estimate the contribution 
 which they might render to the co-operative movement if they 
 would throw themselves into it as whole-heartedly as in theory 
 they confess they ought to do. 
 
 One more group of American Protestants needs brief mention 
 and that is the Disciples. Special interest attaches to them be- 
 cause of the fact that they arose as a protest against denomina- 
 tionalism and even to-day many of them refuse to be called mem- 
 bers of a denomination. They believe that there can be only one 
 Church and to that end would have all Christians return to the 
 primitive standards and ideals of the New Testament. Like the 
 Baptists they reject all man-made creeds. Like the Baptists they 
 practise baptism by immersion. Like the Baptists in turn they 
 have found that the rejection of a written creed does not free them 
 from theological differences. Within their membership we find the 
 same two parties, the liberals and the conservatives, which show 
 themselves in every human organization and which move toward 
 the goal of unity which both alike have at heart by the two roads 
 that conservatives and liberals have taken in every generation, the 
 former by asking others to agree with them, the latter by trying 
 to find some common ground on which all good men and true can 
 unite. To-day the Disciples have become for all practical pur- 
 poses a denomination among denominations, retaining as a re- 
 minder of their original motive only this: that among their various 
 Mission Boards they have one whose sole function it is to promote 
 the unity of the Church. 
 
 Such, then, are some of the more outstanding types of Amer- 
 ican Protestantism. Each of these in turn has its own divisions 
 and sub-divisions, in some cases more, in others less, numerous and 
 important. Each has its parties emphasizing different aspects of 
 the common faith, and trying to shape denominational policy ac-
 
 WHERE THE WAR FOUND THE CHURCH 87 
 
 cording to its own conviction. And about these larger groups clus- 
 ter a number of smaller bodies ranging in size from many thousands 
 and even hundreds of thousands to a few hundreds in membership, 
 expressing aspects of Christian faith and life and prcscrv^ing the 
 memory of episodes in Christian history into which, however fas- 
 cinating and rewarding, our space forbids us to enter.^ Looking at 
 them one by one and observing in each in varying degree the limi- 
 tations which we have seen to be characteristic of American Chris- 
 tianity as a whole, we might well question whether any large de- 
 gree of unity is possible between bodies so organized and who inherit 
 such differing traditions. 
 
 6. Factors Making for a Larger and More Catholic 
 Christianity 
 
 But this is only one side of the picture — true so far as it goes, 
 but unless qualified, misleading. Side by side with these divisive 
 influences other forces have been at work in American Christianity, 
 preparing for a larger future. These we must now consider to 
 make our picture complete. 
 
 We are not thinking here of the permanent capital of historic 
 Christianity, the resources laid up in the Christian religion and al- 
 ways available, but of certain special factors which have gone into 
 the making of our American Christianity, which have helped it to 
 adjust itself to present needs more quickly and more effectively 
 than it could otherwise have done. Of these the most important 
 for our purpose are the following: the foreign-missionary move- 
 ment, the new home missions, the social-ser\'ice movement, the 
 movement for church unity, the Christian Associations and other 
 voluntary societies of Protestantism. 
 
 First in importance we must put the foreign-missionary move- 
 
 ' Of the denominations with more than 50,000 members, the United Breth- 
 ren, with 367,000, are Methodist in polity, as is true also of the Evangelical 
 Association (120,000) and the United Evangelicals (89,000) who together have 
 more than 200,000 members. The German Evangelical Synod (339,000) is 
 Presbyterian in polity and carries on the traditions of the Union Church in 
 Germany. The Churches of Christ with 317,000 members belong to the same 
 family as the Disciples, and the same is true of the Christian Church with 
 118,000 members. The Dunkers with 133,000 are Presbyterian in polity. The 
 Adventists with 114,000 members and the Mennonites with 79,000 are Congre- 
 gational. The same is true of the Unitarians and the Universalists.
 
 88 THE CHURCH IN AMERICA 
 
 ment. This movement, never stronger or more influential than at 
 the time the war broke out, had, as we have seen, given to Amer- 
 ican Christianity certain great gifts which have proved of incal- 
 culable importance. It had raised up a group of men and women 
 who had acquired the habit of world vision. It had set for mul- 
 titudes of earnest Christians a standard of consecration that made 
 the giving of one's all seem a matter of course. It had enlarged 
 the range of the Church's ministry until it took in the whole of life. 
 Religion, as modern missions conceive it, is a ministry to the whole 
 man — man as an individual to be sure, but as a member of society 
 as well, citizen not of his own nation only but of the world. The 
 true prophets of the League of Nations, the men who have done 
 most to prepare the way for the ideal of a new world order, are men 
 like George Washburn and Timothy Richards and George William 
 Knox who, in their own persons, have crossed the barrier that di- 
 vides race from race and made Christianity an effective organ of 
 international friendship. Above all, the foreign-missionary move- 
 ment has carried into our American Christianity a sense of un- 
 limited possibilities. It has broken the shell of tradition and 
 habit and made initiative a Christian virtue. 
 
 Foreign missions enlarge the significance of denominationalism 
 by giving it a wider outlook and a more catholic purpose. We 
 have seen how the denomination expands the horizon of the indi- 
 vidual Christian in the local community by making him a member 
 of a body which is national in its reach. But the denominations 
 are much more than this. They are themselves missionary agencies 
 committed to a world-wide programme, and through their litera- 
 ture and propaganda they are continually reminding their members 
 that no conception of the Christian church is adequate which is 
 less inclusive than humanity. 
 
 The foreign-missionary movement not only widens the horizon 
 of the American churches; it gives them a new conception of their 
 responsibility at home. When one is giving for schools and hos- 
 pitals in China, it cannot seem out of place that the Church in 
 America should be occupied with questions regarding education and 
 health, and the discovery of the missionaries that Baptists and 
 Methodists and Presbyterians can work together without loss of 
 efficiency in foreign lands is bound to exercise a reflex influence 
 upon the movement for unity at home.
 
 WHERE THE WAR FOUND THE CHURCH 89 
 
 The effect of this enlarging conception of the task of the home 
 Church appears in an increasing emphasis upon the social aspects 
 of the Church's missionary activity. The leaders of the new home 
 missions insist no less strongly than their predecessors upon the 
 necessity of individual conversion. But they associate education 
 and social service with evangelism as its necessary consequence. 
 Every phase of the individual's activity, we now see, must be 
 Christianized, and for this we must develop a nation-wide pro- 
 gramme that includes all the varied groups in the country with 
 their differing needs — the immigrants clustering in our great cities, 
 the workers in factories whose hours of labor cut them off from 
 the ordinary ministries of the Church, the multitudes of people in 
 small villages and through the open country', who miss the inspira- 
 tion and fellowship enjoyed by those who live in larger communities, 
 and not least, the great city churches, many of which have been 
 limiting their responsibility to their own parish instead of think- 
 ing of themselves as part of the one great field of national Chris- 
 tianity. 
 
 This new conception of home missions has found expression in 
 the Social Ideals of the Churches,^ a statement adopted at the meet- 
 ing of the Federal Council in 1908,- which sums up in concise form 
 the main points in a number of similar pronouncements by indi- 
 vidual denominations. That statement attempts to formulate in 
 a series of brief propositions the Christian attitude toward current 
 industrial questions. It deals with such matters as wages and 
 hours of labor, the protection of women and children in industry, 
 the right of the workman to proper sanitary conditions of labor, 
 and to proper representation in matters in dispute between himself 
 and his employer. Originally put forth by a single denomination, 
 it has gained significance from its acceptance by the Federal 
 Council, a body including more than thirty of the leading Protestant 
 churches; and the fact that it has recently been attacked by cer- 
 tain powerful business interests would seem to indicate that it ex- 
 presses a movement within the Church which is suflBciently pro- 
 nounced to deserve recognition.^ 
 
 *Cf. Ward, "A Year Book of the Church and Social Service in the United 
 States," New York, 1916, pp. 198-201. 
 
 ^Revised and amplified in 1912. At the meeting of the Council at Cleve- 
 land in 1916, four additional articles were added. 
 
 ' Cf. Industry, June 15, 1920. Cf. also p. 24.
 
 90 THE CHURCH IN AMERICA 
 
 It is true that this movement, so far as it affects the Church, is 
 still young. It is an island, let us say rather an archipelago, in the 
 sea of individualistic Christianity, and yet the archipelago exists. 
 To trace its origin would require us to recall the history of the 
 Social Settlement, to follow the rise of the social-service movement 
 in the churches, to tell of the work of social prophets like Wash- 
 ington Gladden and Walter Rauschenbusch, and of living leaders 
 whose accomplishment it is too early to appraise. It would bring 
 before us the series of experiments through which church leaders 
 have been trying to bridge the gap between the Church and or- 
 ganized labor, such as the institution of the fraternal delegate, or 
 the establishment of the open forum. As a result of these and 
 other influences the attention of the churches is being directed to 
 their social responsibilities, and a new social conscience is being 
 developed. 
 
 A fourth factor to be considered is the movement toward Chris- 
 tian unity .^ The interest of the Church in unity appears not 
 only in the more ambitious attempts to secure the organic union 
 of Christendom, but in a wide variety of co-operative movements 
 which bring Christians of different denominations together for prac- 
 tical purposes. While advocates of the former method have been 
 content to focus their attention on the longer future and have dis- 
 couraged efforts at early action as premature, those who have 
 been engaged in the more immediate tasks, feeling the urgency 
 of the situation, have preached co-operation as a present duty to 
 constantly increasing audiences. Acting through the Federal 
 Council, they have organized commissions on such subjects as evan- 
 gelism, social service, international justice and goodwill and Chris- 
 tian education. They have fostered the creation of local fed- 
 erations in cities and states. This movement has been paralleled 
 or preceded by similar movements on the part of the responsible 
 administrative agencies of the larger Christian communions which 
 have come together in such effective bodies as the Foreign Missions 
 Conference, the Home Missions Council, the Council of Church 
 Boards, and the International Sunday School Council. Through 
 these agencies relationships had already been established between 
 the different denominations which had created a common senti- 
 ' Cf. Chapters X and XIII.
 
 WHERE THE WAR FOUND THE CHURCH 91 
 
 ment and understanding and made it possible for them to work 
 together when the war came. 
 
 More prominent in the public eye, but needing special mention 
 because representing a different principle, are the great voluntary 
 societies of Protestantism, of which the most important are the 
 Young Men's Christian Association and the Young Women's Chris- 
 tian Association. The story of the rise and growth and service 
 of these powerful religious agencies is one of the most interesting 
 and instructive of all the chapters of American church history, and 
 some day will receive the detailed and discriminating attention 
 which it deserves. In these bodies the Church possesses indispensa- 
 ble auxiliaries with the power to function quickly and effectively 
 in crises such as war. It is not strange that the Associations should 
 have taken the leadership when the World W\ar came and should 
 have filled the place in the public eye to which their great services 
 justly entitled them. 
 
 One more asset needs to be mentioned, and that is the demo- 
 cratic spirit itself. We have seen the weakness of this spirit, its 
 tendency to isolation and narrowness. We must not overlook its 
 strength. It expresses the sense of individual responsibility which 
 is so characteristic a feature of our American life — the willingness 
 of the individual to assume his share and bear his part and work 
 out in forms that seem congenial to himself the type of life he 
 wishes to live. It has its unlovely features, for there are few in- 
 dividuals who have the training and the culture to order their 
 own lives to the best advantage. But culture may be acquired if 
 there is individual initiative and responsibility, whereas where these 
 are lacking true democracy is impossible. The democratic spirit 
 is a spirit of life and energy. It is active, responsible, unafraid, 
 and this spirit, present in the republic from the first, has reflected 
 itself in the character of the American Church. 
 
 Such was the Church upon which the war broke, to test its 
 powers and to reveal it to itself.
 
 CHAPTER VI 
 
 WHAT THE CHURCH LEARNED IN THE "WAR 
 
 1. Differing Estimates of the War Work of the Church 
 
 In a frequently quoted article in the Atlantic Monthly an 
 American clergyman writes thus of the temper of the Church dur- 
 ing the months that preceded our entry into the World War: 
 "Thoughtful men and women are asking what became of the spir- 
 itual leadership of America during those thirty-two months when 
 Europe and parts of Asia were passing through Gehenna. What 
 prelate or bishop or ecclesiastical dignitary essayed the work of 
 spiritual interpretation? What convocation or conference or as- 
 sembly spoke so convincingly that the national conscience must 
 perforce listen? What book from a clerical study gave the sancti- 
 ties of humanity and the sanctions of law the foremost place in 
 current thought? What voice from altar or pulpit liberated a pas- 
 sion of righteous indignation and set the continent aflame with 
 holy wrath?"! 
 
 The sin of which Dr. Odell calls his brother clergymen to 
 repent is that they did not together and at once arouse the nation 
 to the duty of immediate participation in the World War. Other 
 critics of the Church have condemned it for exactly the opposite 
 reason. In their view the clergy were blameworthy not because 
 they were slow in throwing themselves into the war, but because 
 they had not made the war impossible; or, if that could not be, 
 did not refuse to take any part in it.^ 
 
 These criticisms reflect the divided sentiment in the nation 
 when the war broke out. To many Americans — no doubt the 
 large majority — the war presented itself as a simple issue of right 
 and wrong. The peace of the world had been suddenly interrupted 
 
 'Joseph H. Odell, "Peter Sat by the Fire Warming Himself," Atlantic 
 Monthly, February, 1918, pp. 145 sq. 
 
 ^Cf. the thoughtful editorial in the Churchman, "War is Sin," November 
 12, 1921. 
 
 92
 
 I 
 WHAT THE CHURCH LEARNED IN THE WAR 93 
 
 by a marauding nation, and it was the plain duty of all law- 
 abiding peoples to band themselves together to put down the of- 
 fender. For a considerable number of thoughtful persons, however, 
 the matter was not so simple. To them war itself seemed the evil of 
 evils, the inevitable outcome of an unchristian social order for 
 which we were all alike — even if not all in equal degree — to blame. 
 Germany might have applied the torch, but others had helped to 
 lay the fagots. In their thought, the one hope for tiie future of 
 mankind was to find some nation which would have nothing to do 
 with war in any form. 
 
 We see to-day the limitations of both points of view. We 
 recognize that when the war came it was too late to stay the de- 
 structive forces it had set in motion, and that all that could be done 
 was to try to mitigate the evil, so far as might be possible. But 
 we see also that to multitudes who had been living little and selfish 
 lives, the war was a reminder of a larger world, a call to self- 
 forgetful service. Who can doubt that to thousands of our 
 young men the call to service was in a true sense the call of 
 religion? 
 
 Yet we know now how much more complicated were the moral 
 issues than we at first supposed. One need not minimize Ger- 
 many's guilt in the war or question the righteousness of the cause 
 for which the Allies fought in order to show in how many ways 
 on both sides evil was intermingled with good. The intolerance 
 that cloaked itself as patriotism; the willingness — when two alterna- 
 tives were possible — to believe evil rather than good ; the systematic 
 suppression and perversion of the truth when it bore against our 
 purposes instead of for them; the loss of faith in the capacity for 
 good in multitudes of men; the forgetfulness of the fact that in the 
 eyes of God all alike are sinners, offenders against His law and in 
 need of His forgiveness: ^ all this we can perceive more clearly 
 now than five years ago when action jostled thought aside and rea- 
 son often abdicated in favor of passion. It will not seem strange 
 if in such a situation "^he Church was slow to express a final judg- 
 ment, and required time to find its way to the truth. There was no 
 agreement even as to the facts; how much less as to their signifi- 
 cance. Where the wisest individuals differ it is only natural that 
 
 *Cf. W. Adams Brown, "The Place of Repentance in a Nation at War," 
 North American Student, May, 1918.
 
 94 THE CHURCH IN AMERICA 
 
 there should be no unified policy in the institution to which they 
 belong. Before censuring the churches for what they failed to do, 
 it is only fair to give them credit for what they did do. 
 
 2. Success of the Church in Caring for the Soldiers and Keeping 
 up the Morale of the Nation 
 
 Three plain duties lay before the Church when the war broke 
 out. It was its duty, first, to minister to the spiritual needs of 
 its own sons and keep alive their faith in God and the higher life; 
 it was its duty, secondly, to reinforce the morale of the nation and 
 to inspire men and women to sacrifice by reminding them of the 
 ideals for which the war was fought; it was its duty, finally, in 
 time of strain and misunderstanding, to keep alive the international 
 spirit, the spirit of brotherhood and goodwill, and in time of war 
 to prepare the world for the healing tasks of peace. By its success 
 or failure in these respects, its claim to have rendered faithful serv- 
 ice must be judged. 
 
 As to the first two there can be no question. Both in their 
 ministry to the troops who were fighting and to the people who 
 stayed at home, the churches performed a service of incalculable 
 value — a service that will be rated most highly by those who knew 
 it best.^ 
 
 At the outset, the Church was fortunate in having as auxiliaries 
 the two Christian Associations, undenominational agencies defi- 
 nitely Christian in character, of large resources, wide experience, 
 and exceptional initiative. Both had already had training in work 
 in other countries. Both had worked with our army on the Mexican 
 border, and in addition the Young Men's Christian Association had 
 had three years' experience in caring for the prisoners of war both 
 of our Allies and of the countries against which we were presently 
 to fight. In the Young Men's Christian Association, therefore, the 
 Christian forces of America possessed the machinery through which 
 they could act quickly and effectively in the service of our army, 
 called into existence almost over-night. What was done through 
 
 * A convenient summary of the war work of the churches is given in 
 "War-Time Agencies of the Churches," New York, 1919. A fuller account may 
 be found in the publications of the General War-Time Commission, the Chris- 
 tian Associations, and the various denominational War Commissions. Cf. 
 also Williams, "American Catholics in the War," New York, 1921.
 
 WHAT THE CHURCH LEARNED IN THE WAR 95 
 
 this agency both here and across the sea is known in every home 
 in America.^ It is as needless as it would be impossible to add 
 anything to the well-deserved tribute recently publicly paid to 
 the Young Men's Christian Association by an authoritative wit- 
 ness, General Pershing.^ 
 
 But the Young Men's Christian Association was only one of a 
 number of agencies through which the Church discharged its min- 
 istry to the army. What the Young Men's Christian Association 
 did for the men, the Young Women's Christian Association did for 
 the women. For this was a war, we must never forget, in which 
 women did their part side by side with men in army and navy 
 alike. The Young Women's Christian Association looked after the 
 women relatives of our soldiers and sailors, cared for women serv- 
 ing in various capacities with our troops, for trained nurses, signal- 
 corps operators, secretaries, laundresses, etc., and for the industrial 
 army of women in our own country and in France who served 
 behind the lines.^ 
 
 Less prominently before the public eye, but of increasing im- 
 portance with every passing month, was the work of the army 
 and navy chaplains.* The camp pastors or voluntary chaplains, 
 furnished by the War Commissions of the different churches, ren- 
 dered a useful service during the earlier months of the war, when 
 the regular chaplains were still few.'^ The churches in the neighbor- 
 hood of the camps opened their rooms for recreation and rest and 
 offered the recruits from distant sections of the country a place 
 
 *Cf. Summary of the World War Work of the American Y. M. C. A., 
 printed for private distribution, New York, 1920; Katharine Mayo, "That 
 Damn 'Y'," 1920. 
 
 ^"In the field of education, athletics, and recreation after the armistice, the 
 Young Men's Christian Association took the lead, without any sort of ques- 
 tion, and as a matter of fact about nine-tenths of the welfare work that was 
 carried on in the A. E. F. was carried on under the direction and guidance of 
 the Young Men's Christian Association."— "General Pershing and the Young 
 Men's Christian Association," p. 7. 
 
 ' Cf . Report of the National War Work Council of the Young Women's 
 Christian Associations of America, New York, 1919. 
 
 *No complete account of the work of the chaplains has yet been printed. 
 Extracts from the report of the Chief of Chaplains are given in the Report 
 of the Secretary of War, Washington, 1921. 
 
 ° For an account of their work cf . the reports of the various War Commis- 
 sions, fuller reference to which may be found in the bibliography included in 
 "War-Time Agencies of the Churches."
 
 96 THE CHURCH IN AMERICA 
 
 where they could feel at home.^ In other national organizations, 
 such as the Red Cross, the Library Association, the War Camp 
 Community Service, etc., worked representatives of the churches, 
 helping to create the environment that would sustain the men's 
 morale and uphold their ideals. Probably since the world began, 
 there has never been an army upon whose morale such solicitous 
 care was expended. 
 
 Scarcely less notable than the contribution of the Church to 
 the welfare of the army was its service in sustaining the morale 
 of the nation. To all the various forms of national service which 
 contributed so largely to the winning of the war — the work of the 
 Red Cross, Food Control, Liberty Loans, and the like— the churches 
 were generous contributors. When Mr. Hoover wished to reach 
 every home in America with his appeal for co-operative action, he 
 found an invaluable ally in the churches, for the churches have their 
 representatives in every community and can touch, at will, every 
 section of the people. 
 
 The service of the churches was the more creditable because of 
 the modest and self-effacing way in which it was rendered. In all 
 the organizations which have been named, ministers worked as vol- 
 unteers. Especially significant was the work done by ministers 
 as camp directors and Y. M. C. A. secretaries. Cheerfully ac- 
 cepting the limitations which the government regulations put upon 
 their freedom," they took the positions offered to them by the As- 
 sociation and made up in the spirit of their service what it lacked 
 in formal and official character. Indeed, one of the chief reasons 
 why the churches received so little credit for the work done in the 
 war was that so much of their work was done in co-operation with 
 others. They were content to work where work seemed needed, 
 
 * No complete record exists of the work which was done by these churches. 
 Taken together it would make an impressive story. The Catholic War Council 
 has undertaken to compile a complete record of what was done in this way by 
 the different Roman Catholic parishes. Unfortunately the limitation of funds 
 at the disposal of the General War-Time Commission made impossible any 
 such record of the work of the Protestant churches. 
 
 ^E.g., in such matters as administering the sacraments. According to the 
 theory of the government the work that was done by the Y. M. C. A. was 
 primarily welfare work, and while no objection was made to the secretaries 
 carrying on religious services, they were supposed to do so as laymen, and 
 everything of a denominational or indeed of a formal ecclesiastical character 
 was strictly excluded.
 
 WHAT THE CHURCH LEARNED IN THE WAR 97 
 
 supplying the personnel through which other organizations worked 
 as well as rendering the distinctive service which experience showed 
 that they alone could give. 
 
 3. Failure of the Church Adequately to Uphold the Ideal of Inter- 
 national Brotherhood and the Reasons for It 
 
 When we turn to the third of the great tasks of the Church in 
 the war — that of keeping alive the spirit of international brother- 
 hood — the record is less clear. There were individuals who were 
 able in singular degree to combine loyalty to their country's cause 
 with the larger outlook. But for many ministers the identification 
 of the national cause with that of humanity was so complete that 
 they found it hard to pass discriminating judgments. The steady 
 stream of atrocity stories, the suppression of all evidences of better 
 feeling on the part of any section of the German people, the dis- 
 heartening effects of the pronunciamento of the German intellec- 
 tuals, the honest and sincere revulsion of feeling against a nation the 
 action of whose leaders had plunged mankind into these unspeak- 
 able horrors — all worked to make righteous anger seem a Christian 
 duty. The tone adopted by some pacificists in regard to the issues 
 at stake did not tend to make the cause of internationalism any 
 more attractive. The fact remains that in the heat of the struggle 
 the judgment of many a minister did not conspicuously rise above 
 that of the average citizen. The universal note, so signally sounded 
 by Israel's prophets in times of similar crisis, was less in evidence 
 than we could have desired. 
 
 Yet, thank God, the note of brotherhood was never entirely 
 absent. When the Church spoke ofiicially, its utterances were not 
 lacking in Christian character. Of many illustrations that might 
 be given, the declaration of principles adopted by the Federal 
 Council at the time war broke out may be taken as a represen- 
 tative example.^ 
 
 This declaration reads as follows: 
 
 After long patience, and with a solemn sense of responsibility, the govern 
 ment of the United States has been forced to recognize that a state of war 
 exists between this country and Germany, and the President has called upon 
 
 ' Cf. "The Churches of Christ in Time of War," New York, 1917, pp. 12^ 
 133.
 
 98 THE CHURCH IN AMERICA 
 
 all the people for their loyal support and their whole-hearted allegiance. As 
 American citizens, members of Christian churches gathered in Federal Council, 
 we are here to pledge both support and allegiance in unstinted measure. 
 
 We are Christians as well as citizens. Upon us, therefore, rests a double 
 responsibility. We owe it to our country to maintain intact and to transmit 
 unimpaired to our descendants our heritage of freedom and democracy. Above 
 and beyond this, we must be loyal to our divine Lord, who gave His life that 
 the world might be redeemed, and whose loving purpose embraces every man 
 and every nation. 
 
 As citizens of a peace-loving nation, we abhor war. We have long striven 
 to secure the judicial settlement of all international disputes. But since, in 
 spite of every effort, war has come, we are grateful that the ends to which 
 we are committed are such as we can approve. To vindicate the principles of 
 righteousness and the inviolability of faith as between nation and nation; to 
 safeguard the right of all the peoples, great and small alike, to live their life in 
 freedom and peace; to resist and overcome the forces that would prevent the 
 union of the nations in a commonwealth of free peoples conscious of unity in 
 the pursuit of ideal ends — these are aims for which every one of us may lay 
 down our all, even life itself. 
 
 We enter the war without haste or passion, not for private or national gain, 
 with no hatred or bitterness against those with whom we contend. 
 
 No man can foresee the issue of the struggle. It will call for all the 
 strength and heroism of which the nation is capable. What now is the mission 
 of the Church in this hour of crisis and danger? It is to bring all that is done 
 or planned in the nation's name to the test of the mind of Christ. 
 
 That mind upon one point we do not all interpret alike. With sincere 
 conviction some of us believe that it is forbidden the disciples of Christ to 
 engage in war under any circumstances. Most of us believe that the love 
 of all men which Christ enjoins demands that we defend with all the power 
 given us the sacred rights of humanity. But we are all at one in loyalty to 
 our country, and in steadfast and whole-hearted devotion to her service. 
 
 As members of the Church of Christ, the hour lays upon us special duties: 
 
 To purge our own hearts clean of arrogance and of selfishness; 
 
 To steady and inspire the nation; 
 
 To keep ever before the eyes of ourselves and of our allies the ends for 
 which we fight; 
 
 To hold our own nation true to its professed aims of justice, liberty, and 
 brotherhood ; 
 
 To testify to our fellow-Christians in every land, most of all to those from 
 whom for the time we are estranged, our consciousness of unbroken unity in 
 Christ;
 
 WHAT THE CHURCH LEARNED IN THE WAR 99 
 
 To unite in the fellowship of service multitudes who love their enemies 
 and are ready to join with them in rebuilding the waste places as soon as 
 peace shall come; 
 
 To be diligent in works of relief and mercy, not forgetting those ministries 
 to the spirit to which as Christians we are especially committed; 
 
 To keep alive the spirit of prayer, that in these times of strain and sorrow 
 men may be sustained by the consciousness of the presence and power of God ; 
 
 To hearten those who go to the front, and to comfort their loved ones 
 at home; 
 
 To care for the welfare of our young men in the army and navy, that they 
 may be fortified in character and made strong to resist temptation; 
 
 To be vigilant against every attempt to arouse the spirit of vengeance and 
 unjust suspicion toward those of foreign birth or sympathies; 
 
 To protect the rights of conscience against every attempt to invade them; 
 
 To maintain our Christian institutions and activities unimpaired, the ob- 
 servance of the Lord's Day and the study of tLe Holy Scriptures, that the soul 
 of our nation may be nourished and renewed through the worship and service 
 of Almighty God; 
 
 To guard the gains of education, and of social progress and economic free- 
 dom, won at so great a cost, and to make full use of the occasion to set them 
 still further forward, even by and through the war; 
 
 To keep the open mind and the forward look, that the lessons learned in 
 war may not be forgotten when comes that just and sacred peace for which 
 we pray; 
 
 Above all, to call men everywhere to new obedience to the will of our 
 Father God, who in Christ has given Himself in supreme self-sacrifice for the 
 redemption of the world, and who invites us to share with Him His ministry 
 of reconciliation. 
 
 To such service we would summon our fellow-Christians of ever>' name. 
 In this spirit we would dedicate ourselves and all that we have to the nation's 
 cause. With this hope we would join hands with all men of goodwill of every 
 land and race, to rebuild on this war-ridden and desolated earth the common- 
 wealth of mankind, and to make of the kingdoms of the world the Kingdom 
 of the Christ. 
 
 This utterance gains significance from the circumstances under 
 which it was put forth. It was not the expression of a small or 
 uninfiuential group, but of the most representative body of Amer- 
 ican Christians which up to that time had ever assembled. It was 
 prepared with great care by a large and carefully selected com- 
 mittee which subjected every line to repeated and rigorous criti-
 
 100 THE CHURCH IN AMERICA 
 
 cism. It expressed to an extent which is not often true of such 
 documents the mature conviction of the men and women best able 
 to speak for the Church as a whole.^ 
 
 * Four and a half years after the utterance which we have just quoted, a 
 delegation of the same Council met again in Washington. The war had come 
 and gone, and in November of 1921 representatives of the allied powers had 
 come to the national capital at President Harding's invitation to take part in 
 a conference on disarmament. On Friday, the eleventh, the third anniversary 
 of Armistice Day, it was proposed to bury in the National Cemetery at 
 Arlington, with all the honors of a grateful nation, an unknown and unidenti- 
 fied soldier, symbol and representative of the nameless dead who had given 
 their lives for our country. On the Thursday preceding, the body lay in 
 state in the rotunda of the Capitol and delegations representing different in- 
 terests were permitted to enter at appointed times to bring their tributes to 
 the honored dead. The first of these delegations represented the Federal 
 Council of the Churches. In the early morning of a gray November day they 
 gathered on the east steps of the Capitol, and just before eight o'clock struck, 
 a moment or two before the doors were opened to the general public, were 
 admitted to the rotunda where they placed their tribute, a white cross over 
 the Stars and Stripes, in the place which had been prepared for it. After a 
 brief prayer by Bishop McDowell, Chairman of the Washington Committee on 
 Army and Navy Chaplains, in which he expressed the nation's gratitude to 
 God for the valor of the men who had given their lives for its defence and 
 invoked His blessing upon the homes from which they came, the Secretary of 
 the General War-Time Commission, on behalf of the churches represented in 
 the Federal Council, voiced their consciousness of the indissoluble bond 
 which unites men of goodwill of every land and race, their hope that in work 
 for the common weal those who were once enemies might find reconciliation 
 and peace, and their unconquerable faith in the possibility of a warless world. 
 A similar note is struck in an open letter sent out a few days earlier by the 
 heads of twenty-four of the largest Protestant communions, acting in co-opera- 
 tion with the Federal Council. It is addressed to all lovers of humanity, and 
 voices the deep conviction of the churches in an impressive statement from 
 which we take the following paragraphs: 
 
 "The Conference is to deal with difficult and complex problems of politics 
 and economics. But underlying them all are eternal moral principles of inter- 
 national life. We firmly believe that nations no less than individuals are sub- 
 ject to God's immutable moral laws; that only through just dealing and un- 
 selfish service can people achieve true welfare, greatness, and honor; that for 
 nations as well as individuals, goodwill and mutual helpfulness are the true 
 way of life. No considerations of political expediency or of selfish economic 
 advantage can supersede these basic principles without bringing ultimate dis- 
 aster and ruin in their train. 
 
 "More than all else, there is need for a new spirit in our international life. 
 Penitence there must be first of all, for our own past sin in thinking too 
 much of our own rights and others' duties, too little of our own duties and 
 others' rights. We must learn to think of our nation not as an end in itself, 
 but as a member of a family of nations under a common Father. All un- 
 neighborly attitudes toward other peoples, all prejudice against other races, 
 must be put away. Our hearts must be open to the incoming of the divine
 
 WHAT THE CHURCH LEARNED IN THE WAR 101 
 
 4. What the War Taught the Church Concerning the Need of 
 Effective Agencies of Unity 
 
 So far we have been considering what the Church did for the 
 nation. It remains to point out what was the reflex influence 
 upon the Church. For one thing the war revealed to American 
 Protestantism its essential unity. We have already seen how 
 much the diff"erent denominations had in common, how far their 
 past history and similar experiences had already welded them into 
 a spiritual unity. But it remained for the war to bring this fact 
 home to the consciousness of American Christians. Each denomina- 
 tion met the crisis in its own way. Each reacted after its own 
 fashion. Yet the reaction was surprisingly similar, and the dif- 
 ferent agencies which the war called into existence found little dif- 
 ficulty in working together.^ 
 
 But while the war disclosed to the churches their essential imity, 
 it showed them at the same time that they lacked agencies through 
 which that unity could express itself effectively in action. Both in 
 the larger matters which required interdenominational co-operation 
 and in the narrower sphere where each denomination was able to act 
 for itself, the needed machinery had to be improvised almost over- 
 night. The Presbyterians, the Baptists, and the Congregationalists, 
 whose annual meetings took place soon after the war broke out, 
 created War Commissions to act for them in the crisis. Other de- 
 nominations which met less frequently relied upon their existing 
 agencies to tide them over the emergency. In the Episcopal Church, 
 Bishop Lawrence was authorized by the presiding bishop, acting 
 
 Spirit of life which alone can bring lasting peace to a world torn by war and 
 staggering under the colossal burden of unnecessary armaments." 
 
 ^Cf. the testimony of Dr. Speer, in "Christian Unity: Its Principles and 
 Possibilities," p. 26. 
 
 "One of the most striking things about these denominational commissions 
 was that their organization, point of view, and lines of action bore testimony 
 to the underlying community of view and feeling in the American churches. 
 No other institutions in America acted with more identity of mind and spirit. 
 They set themselves to almost identical forms of service. There were many 
 obvious differences, but they were as nothing in comparison with the signifi- 
 cant evidence of the substantial unity of mind and temper characteristic of 
 our churches. There were a few which believed that they were particularistic 
 and different, but the interesting fact, almost the amusing fact, was the simi- 
 larity of spirit and ideal. Actions spoke louder than words. Our American 
 churches revealed their unity of character as a present reality."
 
 102 THE CHURCH IN AMERICA 
 
 upon his own authority, to create a War Commission, relying 
 upon the General Convention to ratify what had been done. The 
 Southern Baptists made their Board of Home Missions the official 
 agency of their war work, and the same was true at first of the 
 Methodists. The Lutherans, the most divided of the Protestant 
 groups, found in the war a welcome stimulus to denominational 
 unity. Waiving all minor differences, they recognized their com- 
 mon interest in effective war service and created a National Lu- 
 theran Commission for Soldiers' and Sailors' Welfare, through which 
 they could all function together.^ 
 
 What was true in the field of the denomination as a whole was 
 true also of the local community. Individual churches were exceed- 
 ingly active. The War Camp Community Service was represented 
 by earnest and enthusiastic agents. In a few communities the exist- 
 ing federation of churches served as a unifying agency. But the 
 churches as a whole had no single central organization through which 
 they could promptly unify their local service in time of war. 
 
 In spite of all obstacles, in one way or another, the needed ma- 
 chinery was created and the churches addressed themselves to the 
 tasks which lay at hand. There were chaplains to be provided for 
 the government, and furnished with the equipment they needed; 
 there were voluntary workers to be supplied in the camps. Liter- 
 ature was needed for the soldiers. The churches near the camps 
 must be strengthened and supplied with workers. In some places 
 there were buildings to be erected or enlarged. For these funds 
 were required and workers, and soon in all the larger denominations 
 a stream of activity was under way.^ 
 
 If it had only been one stream! But unfortunately there were 
 more than thirty, each pouring its supplies of men, money, and 
 literature into the camps. It was clear that such a situation could 
 not continue indefinitely. The only access to the camps was through 
 the government. But the government recognized three great bodies 
 of religious people, and only three— the Protestants, the Roman 
 Catholics, and the Jews. If, then, the Protestants were to work 
 effectively, they must find some way of working together. 
 
 ^ Cf. "War-Time Agencies of the Churches," pp. 53 sq. 
 ^For information in detail cf. the reports of the various denominations 
 in "War-Time Agencies of the Churches."
 
 WHAT THE CHURCH LEARNED IN THE WAR 103 
 
 5. The Organization and Work of the General War-Time Commis- 
 sion — Principles Controlling the Work of the Commission 
 
 This necessity led to the appointment of the General War-Time 
 Commission of the Churches, the agency through which united 
 Protestantism functioned during the war. The importance of this 
 commission and its significance for the history of the co-operative 
 movement in Protestantism justify a brief account of its origin and 
 activities and of the principles on which it operated.^ 
 
 The General War-Time Commission of the Churches was a 
 body of one hundred persons chosen from the different churches and 
 other religious agencies which were dealing in direct and responsible 
 ways with the new problems which the war had raised. 
 
 It had its inception at a meeting of the Federal Council held at 
 Washington on May 8 and 9, 1917. At this meeting, called two 
 weeks after the United States entered the war, there were in attend- 
 ance, besides the delegates of the Federal Council, representatives 
 of the Home Missions Council, the Foreign Missions Conference of 
 North America, the Federation of Woman's Boards of Foreign Mis- 
 sions of North America, the Council of Women for Home Mis- 
 sions, the International Committee of the Young Men's Christian 
 Associations, the National Board of the Young Women's Christian 
 Associations, the American Bible Society, and the World Alliance 
 for International Friendship through the Churches. In all, no 
 less than thirty-five different bodies were represented. The ses- 
 sions of the meeting were devoted to the preparation of a message 
 to the churches and the discussion of methods by which the churches 
 might meet the duties of the hour in the spirit of the message.^ 
 
 The discussion at the meeting developed the fact that besides 
 the temporary committees for which provision was made, some 
 permanent representative national body would be needed to deal 
 with the new problems created by the war, and the Administrative 
 
 ^Cf. General War-Time Commission of the Churches: Its Origin and Its 
 Purpose, September, 1917; Report of the General War-Time Commission of 
 the Churches, December, 1917; The Record of a Year: Progress of the Work 
 of the General War-Time Commission of the Churches, 1917-1918; Report of 
 the General War-Time Commission of the Churches, December, 1918; The 
 Service of the General War-Time Commission of the Churches, May, 1919. 
 
 »Cf. pp. 97-99.
 
 104 THE CHURCH IN AMERICA 
 
 Committee was authorized to bring this about. Acting under this 
 authority, Dr. North, the President of the Council, invited a care- 
 fully selected group of persons from the different religious bodies 
 whose co-operation was essential to serve as members of a Com- 
 mission of One Hundred. Dr. Robert E. Speer became chairman 
 of the Commission, Bishop Lawrence of Massachusetts, vice-chair- 
 man, and the writer of the present volume, secretary. 
 
 The Commission was organized on September 20, 1917, and ap- 
 pointed an executive committee and other committees. After defin- 
 ing its relation to the various religious agencies dealing with the war 
 work of the churches, it expressed its own purposes as follows: ^ 
 
 "1. To co-ordinate existing and proposed activities and to bring 
 them into intelligent and sympathetic relationship so as to avoid all 
 waste and friction and to promote efficiency. 
 
 "2. To suggest to the proper agency or agencies any further 
 work called for and not being done. 
 
 "3. To provide for or perform such work as can best be done 
 in a co-operative way. 
 
 "4. To furnish means of common and united expression when 
 such is desired; and finally, 
 
 "5. To provide a body which would be prepared to deal in a 
 spirit of co-operation with the new problems of reconstruction 
 which may have to be faced after the war." 
 
 Beginning modestly as a means of mutual acquaintanceship and 
 a clearing-house of information, the influence of the Commission 
 increased rapidly. Besides the executive committee, more than 
 twenty-five other committees functioned at one time or another, 
 and enlisted the service of a large number of voluntary workers.^ 
 The expenses of the Commission, at first defrayed by voluntary con- 
 tributions, were afterward underwritten by fourteen of the co-oper- 
 ating bodies and when the war ended it had raised and expended 
 more than $300,000, and was operating on a budget of $200,000 
 a year. 
 
 From the long list of activities mentioned by the Commission in 
 
 * "War-Time Agencies of the Churches," p. 154. 
 'Ibid., pp. 158-176.
 
 WHAT THE CHURCH LEARNED IN THE WAR 105 
 
 its final report/ the following may be selected as worthy of special 
 comment: 
 
 In the first place the Commission served as a clearing-house of 
 information. When it came into existence there was no single body 
 which possessed accurate knowledge of what was being done by the 
 religious forces of the country for the soldiers and sailors. The 
 government did not possess it; the Associations did not possess it; 
 the churches did not possess it. Each covered a part of the field and 
 could tell what was being done by its own representatives, but there 
 was no one whose business it was to cover the field as a whole. 
 The Commission set itself at once to remedy this lack. It under- 
 took a careful survey of the work being done in all of the military 
 camps of the country and made its information accessible to all 
 who needed it. 
 
 More important than the sharing of information was the work 
 of the Commission in bringing about personal contacts and rela- 
 
 'The activities which were undertaken co-operatively by the churches 
 through the Commission were summed up in its final report as follows: "Secur- 
 ing and furnishing information concerning needs and opporttmities for religious 
 work by means of a series of surveys; furnishing to the religious and secular 
 press information concerning the co-operative work of the churches; promot- 
 ing a better mutual understanding of plans and purposes and establishing 
 more effective co-operation between the churches and the welfare agencies; 
 securing the appointment of an adequate number of well-qualified army and 
 navy chaplains and assuring them of the united support of the churches in 
 the endeavor to have them provided with equipment, rank, and organization 
 adequate to the effective performance of their duties; co-ordinating the activ- 
 ities of the chaplains and other religious workers within the camps with the 
 work of the several churches in the neighborhood; ascertaining the special 
 needs and providing for the moral and religious welfare of Negro troops; pro- 
 viding religious ministration for interned aliens; supplying printed matter 
 needed for the use of chaplains and churches; reinforcing the efforts of the 
 government to maintain a high moral standard in the army, both here and 
 overseas, and to conserve for the future the results of the present interest in 
 social hygiene; providing for the religious and moral welfare of the workers 
 in communities engaged in the manufacture of munitions of war and in the 
 shipbuilding industry; securing recruits for the work of the churches at home 
 and abroad from men in military and naval service; stimulating local churches 
 to mobilize their resources for war-time tasks; bringing the denominations 
 together for co-operative effort in raising funds for war work ; arranging for an 
 exchange of ministerial service by the ministers of America and those of Great 
 Britain and other Allied countries; encouraging the churches to welcome sol- 
 diers and sailors upon their return to civilian life and co-operating with the 
 government in helping to secure for them prompt employment ; deepening the 
 spirit of penitence and intercession among the people."
 
 106 THE CHURCH IN AMERICA 
 
 tionships. There were, in the first place, the different denomina- 
 tional war commissions which needed to be made known to one 
 another. Next there were relationships to be established between 
 the Associations and the representatives of the churches. Thirdly, 
 there were contacts to be brought about between the Protestant 
 religious forces and the Roman Catholics and Jews. Finally, there 
 were problems affecting the relationship of the religious forces as a 
 whole to governmental agencies like the Commission on Training 
 Camp Activities, which were charged with the moral and social 
 welfare of the soldiers. With all these agencies the Commission 
 was in touch. For each it tried to establish a natural point of 
 contact with the others to the end that misunderstandings might 
 be removed and more effective co-operation made possible. 
 
 Much of the time of the Conmiission was given to increasing the 
 number and promoting the efficiency of the chaplains. When the 
 war broke out the status of the chaplain was exceedingly un- 
 satisfactory. In theory the official representative of religion in 
 the army and navy, in practice he held an anomalous and ill- 
 defined position. His relation to the Church was of the loosest. 
 On the funds so liberally contributed to equip the religious ac- 
 tivities of the Young Men's Christian Association he could make 
 no claim. From the government he received only his commission, 
 and while all other branches of the army had been elevated in dig- 
 nity and in rank to meet the new emergency of the war, his status 
 remained still what it was at the time of the Spanish War. 
 
 The Commission devoted much time and energy to changing this 
 situation. Through its Washington committee it served as the 
 agent of the government in securing for army and navy an ade- 
 quate supply of efficient men for the chaplaincy. In its New 
 York office it maintained a bureau which furnished equipment for 
 the chaplains and supplied them information on matters of in- 
 terest to them. It took an active part in the movement for the 
 Chaplains' School, which did much to improve the training and in- 
 crease the efficiency of the service. From the first it worked with 
 Roman Catholics and Jews to secure adequate recognition of the 
 chaplains from the government and provide them with the kind of 
 organization which would enable them to discharge their work 
 effectively. Such recognition was early secured for the chaplains 
 of the American Expeditionary Force through General Pershing's
 
 WHAT THE CHURCH LEARNED IN THE WAR 107 
 
 organization of a chaplains' corps under Bishop Brent, but it 
 proved exceedingly diflBcult to bring about similar action at home, 
 and it was only after the war was over that the desired end was 
 fully attained. 
 
 Much of the time of the Commission was given to the work of 
 the camp pastors or voluntary chaplains who were sent into 
 the camps by the different denominational war commissions when 
 the war broke out. The need for the services of these men was 
 due partly to the slowness with which the regular chaplains 
 were appointed, partly to the limitations put upon the religious 
 activities of the Association secretaries during the early days of 
 the war.^ Their presence in large numbers raised many difficult 
 questions of adjustment which taxed the skill and patience of 
 all concerned. Conferences were held in different centres at- 
 tended by representative camp pastors of different denominations, 
 and principles of co-operation worked out which did much to re- 
 move the causes of friction and promote harmony and good feeling. 
 
 The Commission proved particularly useful in the case of the 
 smaller denominational bodies whose limited numbers and re- 
 sources made it impossible for them to create effective agencies 
 of their own. These found in the Commission a natural outlet for 
 their energy and responded liberally to its appeal for money and 
 men. 
 
 Of the special pieces of work undertaken by the Commission on 
 behalf of the churches, the following deserve a word of further 
 mention: first, the work done by the Commission in interpreting 
 the needs of the Negro troops to the responsible authorities; ^ sec- 
 ondly, its success in bringing about a united approach of the 
 churches to the munition workers employed in the large plants 
 operated by the government; and finally, its work in securing from 
 the army authorities for candidates for the ministry- the privilege of 
 continuing their professional studies under army auspices during 
 the period between the signing of the armistice and their muster- 
 ing out of the service. 
 
 In the office of the Secretary of War at Washington, there 
 gathered for conference one day early in the war a group of 
 seventeen men. They had been brought together at the invitation 
 
 ' Cf . p. 96. 
 
 'Cf. "War-Time Agencies of the Churches," pp. 167, 168.
 
 108 THE CHURCH IN AMERICA 
 
 of the War-Time Commission to talk over with the representatives 
 of the government the needs of the Negro troops. They came 
 both from the North and from the South. Half were white and 
 half were colored. The spokesman of the committee was Dr. 
 Ashby Jones, the son of Robert E. Lee's old chaplain. In that 
 impressive historic setting, with Grant and Sherman and Sheridan 
 looking down from their places on the wall, this son of the Con- 
 federacy, addressing a general of the United States Army, also 
 born south of Mason and Dixon's line, spoke on behalf of colored 
 soldiers fighting side by side with white men in a cause which 
 was now the common cause of all Americans — the defence of lib- 
 erty under law. 
 
 The service of the Commission to the munition workers was 
 rendered through the Joint Conmiittee on War Production Com- 
 munities.^ This was an interdenominational committee including 
 representatives of the Home Mission Boards and of the Associations, 
 both men and women. Through this committee one hundred and 
 fifteen different communities were surveyed and thirty others vis- 
 ited, and the information gained was put at the disposal of the 
 interested parties. A plan of common action was adopted as a re- 
 sult of which the different bodies represented co-operated in estab- 
 lishing Liberty churches in centres where denominational work 
 was impossible and in securing the support of these churches by the 
 co-operating denominations under a plan mutually agreed upon. 
 In other communities where it was possible to work through de- 
 nominational agencies, the committee succeeded in bringing about 
 effective co-operation between the bodies represented. In these 
 plans the two Associations heartily co-operated. 
 
 The work for prospective theological students was carried on 
 through the Committee on Recruiting and Training for the Work 
 of the Church at Home and Abroad, an interdenominational com- 
 mittee including well-known educators like Presidents J. Ross Ste- 
 venson and William Douglas Mackenzie, as well as representatives 
 of the Boards of Education of the churches and of the Young Men's 
 Christian Association. Through this committee a united front 
 was presented to the army authorities and privileges gained for 
 Protestant theological students which could not have been obtained 
 in any other way. Under the arrangement made possible by this 
 
 ^ Cf . "War-Time Agencies of the Churches," pp. 193-199.
 
 WHAT THE CHURCH LEARNED IN THE WAR 109 
 
 committee more than one hundred students of different denomina- 
 tions carried on their studies in theology in selected universities 
 in England and Scotland for a number of months, and but for 
 an unfortunate delay in the time of the announcement of the plan 
 this number would have been largely increased. 
 
 Thus serving as a clearing-house of information, a co-ordinating 
 agency, and, when desired, a means of joint administration, the 
 General War-Time Commission enabled the churches to face their 
 new problems and responsibilities together. In the war work of 
 the churches it is not too much to say that unity was not only 
 worked for but to a very considerable degree achieved. 
 
 This unity came to clearest expression in the Interchurch 
 Emergency Campaign — a campaign carried on by fourteen of the 
 larger denominations to secure the funds needed for their common 
 war work. In this campaign the needs of the General War-Time 
 Commission were presented side by side with the needs of the 
 various denominational war commissions, and provision was made 
 for the former in the budgets of the latter. In the course of the 
 campaign, impressive meetings were held in the interests of Chris- 
 tian unity in a number of different cities, the most notable being 
 that held in the Cathedral of St. John the Divine at the invitation 
 of Bishop Greer.^ 
 
 This gratifying result was possible because of the scrupulous 
 care with which the Commission observed the limitations of its 
 authority. Including members of widely different bodies, repre- 
 senting different and often conflicting ideals of religious duty, it 
 was careful not to go further than its constituent bodies would 
 approve. The executive committee met every two weeks during 
 the war, and its members, all of them responsible officers of im- 
 portant organizations, came to know and to trust one another. 
 Many a difficulty, which at first sight seemed insuperable, yielded 
 to persistent attack, and unities were revealed which surprised 
 those who discovered them. 
 
 A second reason which accounted for the success of the Com- 
 mission was the fact that though unofficial in character, it was 
 composed of men who were themselves officials. The men who 
 
 *At this meeting, which was addressed by representatives of the govern- 
 ment and of different denominations, the building was packed to the doors and 
 many hundreds could not gain admission.
 
 110 THE CHURCH IN AMERICA 
 
 served on its executive committee were not only persons who com- 
 manded the confidence of the religious denominations to which 
 they belonged, but who because of their positions as secretaries 
 of the denominational war commissions were able to carry their 
 bodies with them in any course of action they recommended. 
 This accounts for the generous contributions made to the funds 
 of the Commission by the co-operating bodies, contributions which, 
 coming as they did from the denominational treasuries, relieved 
 the Commission after the first few months of the necessity of mak- 
 ing any appeal to individuals and made its work in the fullest 
 sense representative of the Church as a whole. 
 
 As a visible symbol of the spirit of the Commission we may 
 take the chapel at Camp Upton. Midway between the administra- 
 tion building of the Young Men's Christian Association and the 
 headquarters of the Knights of Columbus, a visitor to this camp 
 might have seen an attractive building which bore the title, "Church 
 Headquarters." It had a chapel of dignity and beauty, where un- 
 der conditions that ministered to reverence the more sacred and 
 more intimate services of religion could be conducted. It had 
 offices for pastoral conference, where chaplains, regular or vol- 
 untary, met men for private interviews on matters of personal 
 religion. It had residence rooms for visiting clerg^^men, and above 
 all a conference room, where from week to week chaplains and 
 other religious workers met to take counsel for the spiritual in- 
 terests of the camp as a whole. The building was erected and 
 paid for by seven different denominations ^ acting through the 
 General War-Time Commission. It was opened with a service 
 participated in by Protestants, Roman Catholics, and Jews, at 
 which the commanding general delivered the address. From that 
 time until the camp was discontinued in 1920 it was used by all the 
 religious forces of the camp, chaplains, Y. M. C. A. secretaries, 
 and voluntary workers, in the utmost sympathy and harmony. 
 
 Far more important than any particular thing which the Com- 
 mission did was its demonstration of the fact that at a critical 
 time it was possible for American Protestants to act together. 
 Through the Commission not only the bodies which were con- 
 stituent members of the Federal Council, but churches like the 
 
 * Presbyterian, Episcopal, Congregational, Lutheran, Baptist, Methodist, 
 and Reformed.
 
 WHAT THE CHURCH LEARNED IN THE WAR 111 
 
 Lutheran, the Episcopal, and the Southern Baptist which had 
 hitherto had no direct representation in the Council,^ found an 
 organ of common expression. In this fact above all others lies our 
 hope for the future. What has been done once can be done again. 
 It must be done again unless we are to slip back into the old habits 
 of isolation and rivalry from which for a brief few months we 
 escaped into a larger and more unselfish life. 
 
 6. The Committee on the War and the Religious Outlook 
 
 In the light of these facts we must appreciate the significance 
 of the last of the committees of the General War-Time Commission, 
 one which, while it had its inception during the war, has continued 
 to function in time of peace. We refer to the Committee on the 
 War and the Religious Outlook.^ 
 
 Long before the war was over those who were responsible for 
 the work of the Commission began to realize that when peace came 
 their work would be only half done. There would be problems 
 connected with demobilization quite as serious as any which had 
 been faced by the churches during the war; and the whole ques- 
 tion of after-war conditions and plans would require careful study 
 and preparation for which it was impossible to begin to get ready 
 too soon. With this in view, on April 2, 1918, the Committee on 
 the War and the Religious Outlook was formed. This was an 
 interdenominational committee of some thirty members, consisting 
 of representatives of the larger Protestant churches as well as of 
 the two Christian Associations. It was constituted by the joint 
 action of the General War-Time Commission of the Churches and 
 of the Federal Council of the Churches of Christ in America. Its 
 purpose, as defined at the time of its appointment, was "to con- 
 sider the state of religion as revealed or affected by the war, with 
 special reference to the duty and opportunity of the churches, and 
 to prepare its findings for submission to the churches." Con- 
 ceived under the shadow of war strain and of war responsibility, 
 and beginning its work while the Armistice was still in the in- 
 
 * It is true that the Episcopal Church co-operates with the Council through 
 its Commissions on Social Service and Christian Unity, but it is not a con- 
 stituent member of the Council. 
 
 ' Cf . the author's pamphlet, "The Church Facing the Future," published by 
 the Federal Council, 1921.
 
 112 THE CHURCH IN AMERICA 
 
 definite future, it has continued its studies during the years of 
 reconstruction, and found the reasons which at first sight seemed 
 to justify its appointment reinforced by a closer acquaintance with 
 the new conditions under which the major part of its work has 
 been done. Indeed, if the Committee rightly interprets the sig- 
 nificance of its work, it is to be understood less as a contribution 
 to a passing emergency than as a new method of approach to prob- 
 lems which are always with us — an experiment in co-operative 
 thinking which, if it has any measure of success, will warrant 
 its repetition or continuance. 
 
 While created by the initiative of the Federal Council and the 
 General War-Time Commission as a result of their conviction that 
 the war had laid upon the churches the duty of the most thorough 
 self-examination, the Committee was given entire freedom to act 
 according to its own judgment as to method of procedure, sub- 
 jects to be studied, and persons to be associated in the work. 
 Originally consisting of nine members, it has added to its num- 
 ber until its present membership consists of twenty-eight, repre- 
 senting nine different denominations, as well as the two Christian 
 Associations. In addition, a large number of other persons — one 
 hundred and twenty-three in all — have served on its sub-commit- 
 tees, and to a still larger number it is indebted for active assistance 
 and helpful suggestions. It has already to its credit five sub- 
 stantial volumes, with a sixth to follow,^ as well as a number of 
 pamphlets on important contemporaneous issues.^ 
 
 *The volumes referred to above are "The War and Religion: A Bibliog- 
 raphy," 1919; "Religion Among American Men: As Revealed by a Study of 
 Conditions in the Army," 1920; "The Missionary Outlook in the Light of the 
 War," 1920; "The Church and Industrial Reconstruction," 1920; "Christian 
 Unity: Its Principles and Possibilities," 1921, Association Press, New York. A 
 sixth volume is soon to appear entitled, "The Teaching Work of the Church." 
 With the appearance of this volume, the work of the Committee will be com- 
 pleted. 
 
 'Robert E. Speer, "The War and the Religious Outlook," 1919; W. H. P. 
 Faunce, "Christian Principles Essential to a New World Order," 1919; Harry 
 Emerson Fosdick, "The Church's Message to the Nation," 1919; Francis J. 
 McConnell, "Christian Principles and Industrial Reconstruction," 1919; Wil- 
 liam Douglas Mackenzie, "The Church and Religious Education," 1919; 
 William P. Shriver, "The New Home Mission of the Church," 1919; Herbert 
 N. Shenton, "Christian Aspects of Economic Reconstruction," 1920; Rhoda E. 
 McCulloch, "The War and the Woman Point of View," 1920; Charles W. 
 Gilkey, "The Local Church After the War," 1920. Association Press, New 
 York.
 
 WHAT THE CHURCH LEARNED IN THE WAR 113 
 
 It had been hoped that these studies would be far enough ad- 
 vanced before peace came to serve as a contribution toward a peace 
 policy for the Church. Unfortunately this was not the case. 
 When in November, 1918, the Armistice was declared, it found 
 both church and nation no less unprepared than at the outbreak 
 of war. In the unexpected relief at the sudden lifting of the 
 war cloud, future difficulties and dangers were under-estimated. 
 The war machinery of the churches was discarded as rapidly 
 as it had been devised. The Church like the nation moved forward 
 into the new conditions introduced by demobilization with little 
 suspicion of the gravity of the issues confronting it.
 
 CHAPTER VII 
 
 WHERE THE WAR LEFT THE CHURCH 
 
 1. The Situation in Which the War Left the Church 
 
 We have seen where the war found the Church. We have seen 
 what the Church learned in the war. It remains to point out where 
 the war has left the Church ; to show in what spirit and with what 
 resources the Church is facing the problems of the new day. 
 
 Three things the war did for the churches. It showed them the 
 inadequacy of their present organization and methods; it revealed 
 to them the existence of unsuspected resources; it inspired them 
 with an extravagant hope. The inadequacy consisted in the 
 churches' failure to provide the necessary organization for effective 
 co-operation. The resources were the latent idealism in the heart 
 of the American people and their undreamed-of capacity for self- 
 sacrifice in a worthy cause. The hope was that by some simple 
 concerted effort these resources might be effectively mobilized for 
 the service of religion, and the churches, which had showed that 
 they could work together during the war, might continue their 
 united effort on an even larger scale in time of peace. 
 
 In the first place, the war revealed to the churches the in- 
 adequacy of the present denominational system. Individuals in 
 the different churches had long realized this inadequacy. Their 
 knowledge was now shared with multitudes of Christians. They 
 realized for the first time the price they had been paying for the 
 independence in which they had gloried. They had had the ex- 
 perience of working together for a great cause and they had found 
 it satisfying and inspiring. 
 
 But the war taught them more than this. It revealed to them 
 the latent possibilities in human nature and not least in them- 
 selves. It translated the great words about sacrifice and service 
 which had been so often on their lips into sober and familiar 
 realities. Old words about the cross took on a new meaning. 
 They realized, as they had never realized before, what it meant 
 
 114
 
 WHERE THE WAR LEFT THE CHURCH 115 
 
 to serve a Master who, though He was rich, yet for their sakes 
 had become poor. They, too, had given up what they most prized 
 and had been content to make the sacrifice. 
 
 What they had experienced in themselves they had witnessed 
 in others. Men and women outside the Christian church, who 
 made no profession of religion, people whom they had regarded 
 as narrow and selfish, often as downright bad, had responded, 
 like themselves, to the country's call. They perceived that the 
 capacity for sacrifice is not confined to any group or creed; that 
 it is a human capacity, waiting only the occasion to call it forth, 
 and with this insight came a great desire to utilize this capacity in 
 the cause of religion. 
 
 Out of this double insight — of failure and of capacity — was 
 born a great hope — the hope that the lessons the war had taught 
 might be learned at once and for all time; that the churches, con- 
 fronted by so splendid an opportunity, might meet the challenge 
 in a spirit as splendid; might throw aside all pettiness and 
 provinciality, pride of sect or advantage of position, and ask only 
 what each could contribute to the welfare of the whole. This 
 ideal of a national church, conscious of its aim and of its power, 
 cherished now and again by some exceptional spirit, became for 
 one brief moment the inspiring motive of multitudes of Christians. 
 
 2. The Interchurch World Movement as the Attempt to Express 
 
 the Church's Post-War Ideals in Action. The Reasons for 
 
 its Failure 
 
 The most signal expression of this hope was the Interchurch 
 World Movement.^ It crystallized into a definite programme the 
 emotions and aspirations called forth by the war. It was the 
 religious counterpart of the League of Nations, and it shared the 
 splendor and the weakness of that daring venture. 
 
 We are too near both these great experiments to judge them 
 
 *0n the Interchurch World Movement cf. "Handbook of the Interchurch 
 World Movement," New York, 1919; "World Survey by the Interchurch 
 World Movement," two volumes, New York, 1920. Cf. also Oldham, "The 
 Interchurch World Movement: Its Possibilities and Problems," in the Inter- 
 national Review of Mi'isions, Vol. IX, pp. 182 sq. "The Truth About the Inter- 
 church, by a member of the General Committee," Christian Work, December 
 11, December 18, 1920; "Christian Unity: Its Principles and Possibilities," 
 pp. 140 sq.
 
 116 THE CHURCH IN AMERICA 
 
 justly. In our reaction from our extravagant hopes it is easy 
 for us to exaggerate their weakness and their failure. No great 
 ideal is ever realized over-night, and it may well be that the 
 historian of the spiritual progress of mankind will look back to 
 these two great essays in co-operative endeavor as landmarks by 
 which to date the progress of the race. We must be content with 
 the more modest task of learning what they can teach us of the 
 spiritual state of America inamediately after the war. 
 
 The Interchurch World Movement was the attempt to unite 
 all the benevolent and missionary agencies of American Protestant- 
 ism in a single campaign for money, men, and spiritual power. It 
 originated in a conference of representatives of various missionary 
 and benevolent boards held in December, 1918, and differed from 
 previous efforts of a similar nature in that it included all forms 
 of the Church's work both at home and abroad. Its General Com- 
 mittee early defined the movement as "a co-operative effort of 
 the missionary, educational, and other benevolent agencies of the, 
 evangelical churches of the United States and of Canada to survey 
 unitedly their present common tasks and simultaneously and to- 
 gether to secure the necessary resources of men and money and 
 power required for these tasks." ^ 
 
 The purposes which the movement set for itself were as fol- 
 lows: ^ 
 
 "1. To make a thorough analysis of the total world task of 
 the church, locality by locality and item by item, to the end 
 that neglected fields might be discovered; important existing work 
 strengthened; unjustifiable work eliminated; and helpful relation- 
 ships between all agencies and workers established. 
 
 "2. To conduct a continuous campaign of education, making 
 use of ascertained facts, projected upon broad and varied lines 
 and carried out upon a scale adequate to secure the attention of 
 the nation at large, and, if possible, to convince the judgment and 
 awake the interest of millions of people now wholly or largely un- 
 touched by Christ's call to world service. 
 
 "3. To give co-operative leadership to the Church in the fields 
 of industrial relations, philanthropy, evangelism, and education, to 
 
 *Cf. "Christian Unity: Its Principles and Possibilities," p. 140. 
 'Op. cit., p. 143.
 
 WHERE THE WAR LEFT THE CHURCH 117 
 
 the end that the Church may more wisely and amply meet her 
 obligations in these areas of service. 
 
 "4. To conduct a campaign for recruits to the ministry and 
 mission service. 
 
 "5. To make simultaneous and united appeal for funds, suf- 
 ficient in amount to support the sort of effort at home and abroad 
 demanded by the conditions of the hour." 
 
 Beginning as a voluntary enterprise of the participating boards, 
 the work soon assumed such proportions that the official endorse- 
 ment of the parent bodies proved necessary. The interest of the 
 co-operating churches was recognized in the provision adopted in 
 September, 1919, that at least two-thirds of the membership of 
 the General Committee should consist of persons approved by the 
 various denominations. 
 
 Those who were active in the movement disclaimed any pur- 
 pose to set up a new agency with independent administrative powers 
 or even to undertake to determine the policy of the co-operating 
 churches. They confined their purpose to the "ascertaining and 
 portraying of facts, to calling the attention of the churches and 
 their agencies to the needs revealed by these facts, and to encourag- 
 ing the churches, through co-operative effort, to work out the prob- 
 lems involved."^ Yet in the nature of the case the large scale 
 on which the movement was projected, the number of persons 
 employed, and the vast sums of money expended gave those who 
 were directing it a power out of proportion to the modesty of 
 their professions. 
 
 If the responsibility of the movement to the co-operating 
 churches was recognized in the statement just quoted, its relation 
 to the existing interdenominational agencies was left undefined. No 
 provision was made for these in the budget which was to be raised ^ 
 and their part in shaping the Church's policy on the basis of the 
 facts to be disclosed was left for the future to determine. The plan 
 of the Interchurch Movement contemplated two things only: 
 the raising of the budgets of the different co-operating denomina- 
 tions as these should be determined by the preliminary- survey, and 
 
 * Statement of the General Committee at Atlantic City in January, 1920, 
 quoted in "Christian Unity," p. 141. 
 
 'The only exception was in the case of the Missionary Education Move- 
 ment.
 
 118 THE CHURCH IN AMERICA 
 
 an appeal to friendly citizens, both within and without the Church, 
 for an extra sum which would not only defray the expenses of the 
 movement, but provide a margin for worthy objects long neglected 
 in the denominational field. This sum was placed at forty million 
 
 dollars. 
 
 In its year and a half of existence the movement conducted an 
 extensive and vigorous campaign of publicity through conferences, 
 addresses, and the daily press; initiated surveys in the fields of 
 home missions, foreign missions, and religious education; undertook 
 through its Committee on Industrial Relations an investigation of 
 the steel strike and both directly through its central office and 
 in co-operation with the organizations of the various denomina- 
 tions canvassed the churches in the interest of the budgets which 
 had been agreed upon. In the case of the denominational bodies 
 a large measure of success was reached,^ but the campaign among 
 the friendly citizens was a serious disappointment. Scarcely three 
 million dollars of the forty millions asked was raised and the de- 
 nominations which had expected this fund to take care of the ex- 
 penses of the movement were called upon to make contributions for 
 this purpose from their own treasuries, which amounted in the case 
 of the larger denominations to many hundred thousand dollars. 
 The criticisms called forth by this result led to the appointment of a 
 reorganization committee in 1920, which, while commending the 
 movement for what it had already accomplished, recommended 
 radical changes in its methods and ratio of expense. Some months 
 later it was voted to discontinue the movement altogether and 
 to turn over the survey material which it had gathered to other 
 organizations. 
 
 The wide publicity given to the Interchurch World Movement 
 and the extravagant hopes which it raised make it important to 
 
 * No exact statistics of the amount raised are available. An incomplete list 
 furnished by the secretary of the movement puts the amounts actually re- 
 ceived by the co-operating churches during the year from May, 1920, to May, 
 1921, at approximately $39,000,000. This list does not include the Methodists, 
 who had already completed their campaign, and it takes no account of pledges 
 which would greatly increase the total. 
 
 The total amount raised by all the co-operating bodies is put by a writer 
 in the Christian Work at scarcely less than $200,000,000. This sum includes 
 pledges covering a five-year period. Cf. "The Truth about the Interchurch," 
 op. cit., December 11, 1920, p. 713.
 
 WHERE THE WAR LEFT THE CHURCH 119 
 
 learn what it can teach us both as to the causes which inspired 
 the movement and the reasons for its failure. 
 
 For one thing it teaches us the power of a great ideal to unite 
 and inspire. No one who was present in the upper room on that 
 momentous December daj^ when the Interchurch World Movement 
 was born ^ can forget the thrill of expectation which stirred those 
 who had gathered there. They were men of long experience — sec- 
 retaries of church boards, professors in theological seminaries, vet- 
 eran workers in the cause of home and foreign missions, and they 
 knew the weaknesses and limitations of the bodies they served 
 to the full. But they had seen a vision — the vision of a united 
 church uniting a divided world, and under the spell of what they 
 saw all things seemed possible. Difficulties were waved aside, 
 doubters were silenced. In the face of an opportunity so un- 
 paralleled there seemed but one thing to do, and that was to go 
 forward. 
 
 What followed we know only too well. The causes which led to 
 the failure of the movement have been so fully explained that it is 
 needless to linger over them here — the failure to take account of 
 the time element; the disposition to make expectation do duty for 
 accomplishment; the difficulty of securing an efficient staff for a 
 work which must be done quickly if at all; the lack of a proper 
 sense of proportion as between income and outgo; above all, the 
 failure to lay a sound basis for the work by the quiet conferences 
 and careful planning which are essential to permanent success — 
 these were some of the more obvious reasons for failure. But above 
 and beyond all these, there were two which need more careful con- 
 sideration, for they give us the key to our understanding of the 
 situation in which the Church found itself after the war. The first 
 was the failure to take account of the strength of the denomina- 
 tional spirit in the country ; the second was inability to foresee the 
 widespread moral reaction into which the sudden cessation from the 
 strain of war would plunge the nation and the Church. 
 
 When the Interchurch World Movement was first conceived, 
 those who were responsible for its initiation hoped to make it an 
 
 *The meeting which initiated the Interchurch World Movement was held 
 at 25 Madison Avenue, New York City, on December 17, 1918, at the invita- 
 tion of the Board of Foreign Missions of the Southern Presbyterian Church.
 
 120 THE CHURCH IN AMERICA 
 
 all embracing movement. They planned a single central com- 
 mittee in which all the different interests should be represented, 
 not only the denominational church boards, and other official bodies, 
 but the Christian Associations and similar voluntary agencies as 
 well. It was their wish to provide a single treasury into which 
 all monies contributed should be paid and from which the due 
 proportion should be distributed to each of the co-operating 
 agencies.^ 
 
 But such an arrangement proved impossible to effect. The 
 same influences which had led to the desire for effective inter- 
 denominational co-operation had been operating in the denomina- 
 tions as well. To them as well as to the Church at large the war 
 had been a revelation at once of weakness and of strength — weak- 
 ness in the ineffectiveness of their denominational organization, 
 strength in the spiritual resources of their members. To them, 
 too, the war came as a call to set their house in order, and the 
 result appeared in a number of denominational forward move- 
 ments, of which the Interchurch World Movement was compelled 
 to take account.^ 
 
 For one thing it found the denominations already committed 
 to definite plans which had gone too far to be recalled, even had 
 the will to change them been present. But more significant still 
 
 ^ Cf. "The Truth about the Interchurch," pp. 712, 714. 
 
 *A hst of the more important movements is as follows: The New World 
 Movement of the Northern Baptist Convention (now under the direction of 
 the General Board of Promotion) ; the Forward Movement of the Christian 
 Church; the Congregational World Movement; the Cumberland Presbyterian 
 Educational Endowment Commission; the United Christian Missionary So- 
 ciety; the Centennial Movement of the Churches of God; the Department 
 of Nation-Wide Campaign of the Presiding Bishop and Council of the 
 Protestant Episcopal Church; the Forward Movement of the Evangelical 
 Association; the Forward Movement of the Evangelical Synod; the Forward 
 Movement of Friends in America; the Committee on Conservation and Ad- 
 vance of the Council of the Boards of Benevolence of the Methodist Episcopal 
 Church; the Centenary Movement of the Methodist Episcopal Church, South; 
 the Forward Movement in the Methodist Protestant Church; the Larger Life 
 Movement of the Moravian Church; the New Era Movement of the Pres- 
 byterian Church in the U. S. A.; the Presbyterian (U. S.) Progressive Pro- 
 gram; the Progress Campaign of the Reformed Church in America; the 
 Forward Movement of the Reformed Church in the U. S.; the New Forward 
 Movement of the Seventh Day Baptist General Conference; the United En- 
 listment Movement of the Church of the United Brethren in Christ; the 
 Forward Movement of the United Evangelical Church; the New World Move- 
 ment of the United Presbyterian Church.
 
 WHERE THE WAR LEFT THE CHURCH 121 
 
 it found a purpose to perfect and strengthen the denominational 
 organization which left little energy and leisure for effective co- 
 operation in a movement so ambitious as the Interchurch World 
 Movement. In two important respects it proved necessary to 
 modify the original plans. It was necessary, in the first place, 
 in order to preserve the interchurch character of the movement, 
 to restrict the co-operating bodies to the official agencies of the 
 denominations; it was necessary, in the second place, to abandon 
 the central treasury, except for the purpose of financing the move- 
 ment itself, and for such further objects as the generosity of the 
 general public might make possible. 
 
 A similar situation met the General War-Time Commission 
 of the Churches on a smaller scale a year before, but it was dealt 
 with in a different way. Here, too, it was at first proposed to 
 finance the entire war work of the churches from a central treasury, 
 and here, too, the plan was abandoned because of its conflict with 
 the denominational programmes. All that it proved practicable 
 to do was to provide for common publicity, as was done later 
 by the Interchurch World Movement on a far larger scale. The 
 cost of this publicity was assumed by the bodies which united in 
 the campaign from the funds of their war commissions, whereas 
 in the case of the Interchurch it was hoped to cover all the ex- 
 penses of the movement from the contributions of friendly citi- 
 zens. But there was this further difference between the two plans, 
 that in the former case the expenses of the co-operative work 
 carried on by the Commission itself were assumed by the co-operat- 
 ing bodies as a part of their own denominational programme, 
 whereas, in the latter case, no provision at all was made for the 
 interdenominational agencies like the Federal Council, the Home 
 Missions Council, the Foreign Missions Conference, the Council 
 of Church Boards of Education, etc., whose work corresponded in 
 time of peace to the work done by the War-Time Commission in 
 time of war. Thus the net result of the campaign, appealing as 
 it did to the sources from which these agencies had been accus- 
 tomed to draw their support, was to leave them for the moment 
 weaker than before. The bond between the denominational and 
 interdenominational programme which had been knit by the war 
 was parted, and in the discouragement caused by the failure of the 
 campaign, so far as its interdenominational features were con-
 
 122 THE CHURCH IN AMERICA 
 
 cerned, many were led to lose faith in the co-operative programme 
 of the churches. 
 
 One reason for what would otherwise appear a surprising over- 
 sight is doubtless to be found in the extravagant hopes entertained 
 for the friendly citizens' campaign. From the funds raised in this 
 way it was hoped to finance not only the movement itself, but 
 also to take care of the interdenominational interests referred to 
 above. The nearly complete failure of this campaign left these 
 most important enterprises almost wholly unprovided for. 
 
 But even had the campaign been successful, the moral effect 
 would have been different from that reached in the case of the 
 General War-Time Commission. There the co-operating churches 
 themselves became directly and wholly responsible for the inter- 
 denominational work done by the Commission. In this case the 
 responsibility would have been assumed by the general public. But 
 this would have left the interdenominational work interdenomina- 
 tional in name only and would have made of the Interchurch 
 World Movement, in spite of the fact that it disclaimed responsi- 
 bility for determining policies, the only really responsible agent 
 directing the Church's work along interdenominational lines. 
 
 There was a deeper cause for the failure of the Interchurch 
 World Movement, and that was the failure of its leaders to antici- 
 pate the psychological effect of the coming of peace. With the 
 cessation of the long strain, there was a sudden let-down that 
 manifested itself in unexpected and disheartening ways. Those 
 who had carried responsibility bravely were now eager to throw 
 it off. Those who had thought only for others now remembered 
 that charity begins at home. Two years of self-denial and re- 
 nunciation were followed by a feverish demand for excitement and 
 self-indulgence. The prevailing spirit was intensified by the temper 
 of the returning soldiers. Surfeited with the discipline of camp 
 life and wearied with its unutterable monotony, they wanted change 
 at any cost. The thought of new sacrifices and abnegations re- 
 volted them. 
 
 Their attitude to the prohibition amendment is a case in point. 
 Even those who cared nothing for drinking were indignant that a 
 question of such national importance should have been decided 
 while they were away. They drank, not for the sake of drinking, 
 but as an affirmation of personal liberty. Their attitude toward this
 
 WHERE THE WAR LEFT THE CHURCH 123 
 
 question was symptomatic of a spirit which showed itself in other 
 directions — in the extravagance in food and dress, in the mad 
 thirst for pleasure, in the breaking down of the old standards 
 of restraint between the sexes. All these phenomena of after- 
 war psychology were natural — we now perceive, inevitable — results 
 of the situation in which the country found itself. 
 
 This was not the atmosphere in which to launch such a move- 
 ment as the Interchurch. It is easy to see this now; but at the 
 time no one was wise enough to do so. Church and country were 
 still under the spell of the past. Only gradually and by a process 
 of disillusionment as painful as it was salutary did they wake 
 to the realities of the present. When they did so, it was too late 
 to correct the mistakes that had already been made. 
 
 We have an almost perfect parallel in the League of Nations, 
 Here, too, an extraordinary situation gave birth to an extravagant 
 hope which was disappointed because those who entertained it 
 tried to crowd into a few short months results possible of attain- 
 ment only through a slow process of education requiring years, 
 if not decades. It is clear that such a situation presents dangers 
 which can be guarded against only as they are understood. 
 
 3. Dangers to be Guarded Against: (a) an Unreasonable Con- 
 demnation of the Denominational Spirit; (b) the Abandon- 
 ment of the Co-operative Ideal 
 
 To one who has lived through the exaltation of the war en- 
 thusiasm, the revival of the denominational spirit which we see 
 to-day is hard to bear.^ It seems a deliberate turning back upon 
 the lessons plainly taught us — a definite refusal of the oppor- 
 tunity unexpectedly put in our hands. But there is another side 
 to the matter. The denominational revival which we are wit- 
 nessing does not necessarily mean loss of faith in the co-operative 
 ideal. On the contrary, it may be a step toward its ultimate 
 realization. 
 
 Our war experience has much to teach us here. It was not 
 the presence of highly efficient denominational organizations which 
 proved the greatest obstacle to our successful co-operation in 
 
 'For an exceptionally severe criticism of the denominational spirit as 
 applied to missions, cf. McAfee, "Some Unchristian Aspects of Christian Mis- 
 sions," Christian Century, October 27, 1921.
 
 124 THE CHURCH IN AMERICA 
 
 the war, but their absence. For effective work more is needed than 
 goodwill. There must be persons familiar with the situation and 
 armed with ample power to act for the whole. But these were 
 lacking in more than one important communion. It was not the 
 denominations of Congregational polity that gave the most effective 
 help to the General War-Time Commission, but highly organized 
 churches like the Lutheran, the Episcopalian, and the Presbyterian 
 — and if in the case of the Baptists there was a happy exception 
 to the rule, it was because they had themselves become convinced 
 of the weakness of their former methods and had set themselves 
 resolutely to correct them.^ A chain is only as strong as its 
 weakest link, and if the churches are to co-operate effectively with 
 one another, they must first learn to co-operate effectively within 
 themselves. 
 
 This fact should not blind us to the dangers of the denomina- 
 tional spirit or the fact that added strength always carries with 
 it a temptation to be indifferent to the needs of others. We shall 
 have abundant occasion to be reminded of this as we proceed. 
 But it should serve to guard us against unqualified condemnation 
 of a tendency which may well prove — when seen in its larger 
 perspective — to have its own contribution to make to the progress 
 of the Kingdom of God. 
 
 For this reason the present revival of denominational loyalty 
 is not wholly to be regretted. Through the various denomina- 
 tional movements which the last two years have brought into 
 being — the Methodist Centenary, the Presbyterian New Era, the 
 Baptist New World Movement, and the others, new powers have 
 been released and new resources uncovered, which, if rightly 
 guided, are full of promise for the future of the American Church. 
 The vision of a new day has been brought to many a rural com- 
 munity hitherto untouched by the spirit of progress. Many a 
 weak church has learned to its surprise that it had money enough 
 and to spare. These facts we must take into account if we 
 would estimate the real significance of the Interchurch World 
 Movement. Its campaign for its own funds may have failed sig- 
 nally. But the great totals rolled up for the various denomina- 
 tional movements which co-operated in it are the best proof that 
 
 ' Cf . p. 82.
 
 WHERE THE WAR LEFT THE CHURCH 125 
 
 its message found a wider hearing than the official returns would 
 lead one to suppose. 
 
 To return to our parallel of the League of Nations. Here, too, 
 the apparent failure may prove less serious and less complete 
 than at first appeared. The opposition to the plan as first pro- 
 posed did not spring wholly from selfish and unworthy motives. 
 In part it was due to an unwillingness to commit to a distant 
 and already over-burdened body the decision of questions which 
 could only be rightly worked out with the co-operation of those 
 immediately concerned. As with churches, so with nations, only 
 the union of the strong with the strong produces strength, and for 
 the realization of the great ideal which has appealed so persuasively 
 to the men of our day— a league of free peoples for the preserva- 
 tion of world peace — we must first have peoples who are free and 
 who desire peace. 
 
 For this reason the present period of hesitation and discussion 
 is not without its compensations. Inquiry into the reason for the 
 failure of the plan first proposed is having an important educa- 
 tional effect upon the different nations. In our own country 
 especially it is showing us faults in our own organization and 
 spirit which we must remedy if we are ever to hope to co-operate 
 effectively with other peoples in international affairs. Conversely 
 it is showing us how impossible it is for us to deal effectively 
 even with our own domestic affairs unless we assume a right at- 
 titude toward the other peoples with whose destiny our own is 
 ever more inextricably interwoven. As in the Church the choice 
 is not between denominationalism and interdenominationalism but 
 between the right and the wrong kind of each, so in the nation the 
 antithesis is not between nationalism and internationalism but 
 between the right and the wrong type of each. The more ear- 
 nestly we seek our own highest interests, the more inevitably we 
 shall be compelled to seek the interests of others and vice 
 versa. 
 
 The first danger to be guarded against, then, is an unreason- 
 able condenmation of the denominational spirit. But there is an- 
 other danger even greater, and that is that in our disappointment 
 at immediate failure we may lose faith in ultimate victory. For 
 the Christian the one unpardonable sin is lack of faith. If the
 
 126 THE CHURCH IN AMERICA 
 
 vision that we saw of a united Church seemed to our enthusiasm 
 nearer than the facts warrant, that does not prove that it was 
 a delusion. What we learned of man's deepest self in those days 
 of exceptional testing was a true revelation. All that is necessary 
 is for us to use it in the right way. 
 
 A year after the war ended an American visitor found his way to 
 England, anxious to learn how the fiery trial of those five years had 
 affected a country to which he owed much and which he had left 
 in the fall of 1914, when the war had scarcely begun. It was a 
 painful experience. Weariness and depression were everywhere evi- 
 dent. One looked in vain for any large movement for national, or 
 for international, reconstruction. To the questions: "What are you 
 doing to get ready for the new day? What is being planned to carry 
 out the programme of the Archbishop's commissions?" ^ this answer 
 was made: "You have come too soon. We are tired and need rest. 
 Give us another five years and you will find a different situation. 
 This is not the time to act, but to think and to plan." The longer 
 the visitor stayed in England and the more he learned of what was 
 really going on in the minds and the hearts of the men and women 
 to whom the future belongs, the more he was convinced that this 
 answer was correct. 
 
 It is in a similar spirit that we must judge the present situa- 
 tion in the American Church. This is a period for thought and 
 for preparation. What we have learned about the spiritual re- 
 sources of the country and of the Church we shall never forget. 
 But we have not yet learned how to make effective use of the 
 resources we have discovered. For this time is needed and pa- 
 tience — the open mind and the open heart. In the meantime let 
 us do the things that lie nearest at hand, the obvious and neces- 
 sary things in our parishes and in our denominations. They will 
 put us just so much farther forward when the time comes for the 
 larger co-operative movements which so certainly lie ahead. 
 
 ^At the conclusion of the war the Archbishops of Canterbury and York 
 appointed a number of commissions to study various phases of the church's 
 post-war duty and to make recommendations. The most important of these 
 dealt with such subjects as the following: "The Teaching Office of the 
 Church"; "The Worship of the Church"; "The Evangelistic Work of the 
 Church"; "Administrative Reform of the Church"; "Christianity and In- 
 dustrial Problems."
 
 WHERE THE WAR LEFT THE CHURCH 127 
 
 4. The Present Condition and Prospects of the Protestant 
 
 Ministry 
 
 Before we leave this preliminary stage of our discussion there 
 is one more question which needs to be raised, and that is the ef- 
 fect of the present situation upon the men who have the most direct 
 interest in the success of the Church — its ministers. 
 
 When the war ended, there was a very general hope on the 
 part of those who were responsible for the leadership of the Church 
 that there would be a great accession to the number of candidates 
 for the ministry. That expectation has not as yet been realized. 
 At first, indeed, it seemed as if the tendency were the other way. 
 Many seminaries reported a falling off in attendance, and in more 
 than one of the larger communions it seemed as if the question 
 of the supply for the ministry might become a serious one. Later 
 developments have been more reassuring.^ Taking the country 
 as a whole, the number of students entering the seminaries is 
 increasing and the reports as to their quality are excellent. It is 
 too soon, however, to draw any conclusion from the limited evi- 
 dence which is available. In what follows we shall ignore the 
 special influences which the war has set in motion and con- 
 sider the prospects of the ministry in the light of the general situ- 
 ation which our previous study has revealed. 
 
 When we approach the matter from this point of view we must 
 admit that there is matter for disquietude. Those who are ac- 
 quainted with conditions in ministerial circles have observed a 
 certain restlessness and anxiety on the part of many of their cleri- 
 cal friends. It is not that they are less loyal to the cause to which 
 they have given their lives or less convinced of the unique oppor- 
 tunity before the Christian ministry. On the contrary, there has 
 never been an age when that opportunity was greater or when 
 a more impressive appeal could be made to young men and women 
 
 *Cf. the careful study by 0. D. Foster, "Student Attendance at the Protes- 
 tant Theological Seminaries," in Christian Education, December, 1920; also 
 Robert L. Kelly, "The Rising Tide of Ministerial Enlistment," Christian 
 Work, October 29, 1921. The report of the Life Work Committee of the 
 Council of Church Boards of Education at their meeting in January, 1921, 
 shows a marked increase over the preceding year in the enrollment in the 
 theological seminaries of practically all the Protestant denominations.
 
 128 THE CHURCH IN AMERICA 
 
 to enter the service of the Church. But there is a feeling that the 
 conditions under which the rank and file of ministers are working 
 are not such as to provide an adequate outlet for their best powers 
 and that the profession as a profession does not furnish that guar- 
 antee of permanent employment which the wise man naturally 
 seeks in the choice of his life work. In the past one of the 
 great sources of supply for the ministry has been the sons of 
 the manse, and the manse is to-day the greatest single influence 
 in leading men into the ministry. It is all the more significant that 
 now and again one finds a minister shaking his head over the 
 thought of his son's following him in his profession and raising 
 the question in his own mind whether he could not serve God 
 more effectively in some other way. 
 
 This is due in no small part to the increasing appeal of other 
 forms of life work. The time when the ministry had a prima facie 
 claim upon any man who desired to lead an altruistic life is long 
 past. There are many other professions which open the way to 
 an unselfish career — medicine, philanthropy in its various forms, 
 teaching. Even business is losing its exclusive association with 
 money-getting and is coming to be regarded in a new light as a 
 form of public service. From a letter from a young man looking 
 forward to international banking as a life work, I quote the follow- 
 ing lines written under the impulse of the new contacts which service 
 in a foreign country had brought about: 
 
 "I want to be a force some day in the training and inspiring of our new 
 professional foreign banking class. I want them to be filled with the idea that 
 their only excuse for existing is the fulfilling of a certain essential economic 
 function, considering themselves as servants of both their own and other 
 peoples, and receiving compensation only in proportion 'as the laborer is 
 worthy of his hire.' Only in this frame of mind can they justify their existence 
 in a socially-minded world. They are the real ambassadors of their country. 
 On them rests the real development of the country's foreign policy. They 
 work with the forces that have caused wars to be fought, and only by their 
 help and the help of other business men can the wisest and most lofty plans 
 of statesmen be given content and meaning." 
 
 This is typical of what more than one young man is thinking 
 to-day whose spirit a generation or even a decade ago would have 
 led him into the ministry. The labor movement is attracting not
 
 WHERE THE WAR LEFT THE CHURCH 129 
 
 a few men of this type. Graduates of theological seminaries of 
 ripe intellectual power and thoroughgoing consecration are to-day 
 finding scope as labor leaders for the gifts which others of their 
 fellow-students are exercising in the ministry. 
 
 But quite apart from the competition of other forms of service, 
 there are conditions in the ministry itself which give cause for 
 serious thought. For one thing the salary paid the average min- 
 ister is such as to make one wonder how it is possible for him 
 to support a family without outside help. As a matter of fact, 
 the statistics which we have already quoted show that the 63,000 
 ministers who report full salaries received on an average less than 
 $1,100 a year.^ So striking are these figures that defenders of 
 the United States Steel Corporation against the criticism of the 
 Interchurch Report found it a convenient retort to say, in answer 
 to the contention that the corporation did not pay a living wage, 
 that the churches would do well to raise their own salaries to the 
 point which made a decent living possible before they undertook 
 to criticize what others were doing. 
 
 Yet necessary as it is to take account of this matter of sal- 
 ary in estimating the present appeal of the ministry as a life work, 
 it is not the determining factor. The ministry has never promised 
 large financial rewards, and those who are attracted to it by 
 the opportunity of service it offers will not be deterred by the 
 sacrifices it entails. All such men ask is a living wage and some 
 decent guarantee for old age, and the legitimacy of this request 
 is being generally recognized. Signs are not wanting that the 
 same readjustment of the salary scale which we have seen in the 
 teaching profession is taking place in the ministry, and the at- 
 tempt of the larger denominations to establish pension funds to 
 care for the minister and his family in sickness and old age is 
 meeting with gratifying success.^ The more influential pulpits 
 
 ' It should be remembered that these figures, taken from the United States 
 Census returns for 1916, do not furnish us with such relevant facts as whether 
 the minister receives a manse as well as a salary, nor, in the case of ministers 
 serving more than one congregation, whether the salary represents the total 
 amount received from all sources, or only that paid by a single congregation. 
 
 On this matter of ministerial salary, cf. the statistics gathered by the 
 Interchurch World Movement, World Survey, American volume, pp. 267 sq. 
 
 ^The present capital of the combined pension and armuity funds of the 
 Congregational, Protestant Episcopal, Methodist Episcopal, Presbyterian, and 
 Northern Baptist churches already totals over $50,000,000.
 
 130 THE CHURCH IN AMERICA 
 
 of the large denominations care generously for their ministers, and 
 the standard of compensation for the ministry as a whole is steadily 
 rising. 
 
 More serious in its bearing upon the prospects of the Christian 
 ministry is the condition which lies back of the low salary which 
 the average minister receives. His salary is small because his 
 congregation is small, and his congregation is small because there 
 are so many churches. The spirit of individual initiative and in- 
 dependence which, from one point of view, has been the strength 
 of the American church here reveals its characteristic weakness. 
 Churches have been planted all over America — Baptist, Presby- 
 terian, Methodist, as the case may be, but no one has stopped 
 to ask whether a particular church was needed in a particular place 
 or whether a combination of forces would not have made possible 
 a stronger and a more effective appeal. We are to study elsewhere 
 the effects of this disastrous policy, or rather lack of policy, upon 
 the local church and to consider what steps are being taken to bring 
 about a change.^ We are now speaking of the effects of the policy 
 upon the life of the minister himself. 
 
 It must be admitted that these have been most unfortunate. 
 Conditions have been created which have made it difficult for a 
 man of initiative and ability to find adequate scope for his powers 
 in many of our Protestant churches. Christian people have been 
 accustomed to think of their church as designed to minister to their 
 own private interests and needs rather than as a part of the great 
 spiritual enterprise that has for its purpose the bringing in of the 
 Kingdom of God. For a small task only a small man is needed, 
 and the suspicion that the ministry as at present organized offers 
 a man a little job is one of the most serious obstacles in the way 
 of attracting strong men to the profession. 
 
 It is not strange, then, that we should find a large part of the 
 Christian ministry recruited from men who have not had a col- 
 lege or even a seminary training. This is perhaps natural in 
 bodies like the Baptist and Methodist which have been doing 
 work on the firing-line and make large use of an itinerant min- 
 istry. But it is true also of churches which inherit a different 
 tradition and have long prided themselves upon their high standard 
 
 *Cf. Chapter XI.
 
 WHERE THE WAR LEFT THE CHURCH 131 
 
 of ministerial education. Recent figures show that of the present 
 Congregational ministry, large numbers have not had a college 
 education/ and the condition in the Presbyterian Church is not 
 dissimilar. This is an inevitable result of the unsatisfactory con- 
 dition to which reference has already been made, and we shall 
 not expect any great improvement in the character of our min- 
 isterial supply until we alter the character of the demand which 
 that supply is designed to meet. 
 
 It is true that there is abundant evidence on the other side. 
 In every part of the Church, in city and in country, we find con- 
 tented and successful ministers proving by their present experience 
 that the ministry to-day offers scope for the best powers of the 
 strongest men. At no time in its history has the Church been 
 able to offer the man of independence and initiative a more varied 
 field of service. At no time has there been a larger constituency 
 conscious of their need of the kind of ministry that the Church 
 alone can render. The fact remains that in wide sections of the 
 country the old, narrow, self-satisfied spirit still lives on. Until 
 that is banished we must expect to find young men who want 
 to make their life tell to the uttermost looking doubtfully at the 
 Christian ministry. 
 
 One more diSiculty remains to be named, in some respects 
 the most perplexing of all, and that is the insecurity of the min- 
 ister's tenure. Let us suppose a minister fairly started in his 
 career, happy and successful in his work. What guarantee has 
 he that this success will continue? We have all heard of the 
 ministerial dead-line, that mysterious line as invisible as the 
 equator which separates the years of a man's active work from 
 the time when he suddenly finds that his services are no longer 
 in demand. There is such a line in other professions than the 
 ministry. In teaching it lies somewhere between sixty-five and 
 seventy. The time when a man becomes eligible for a Carnegie 
 pension would be a convenient way of indicating it. But in the 
 ministry this line is determined by public opinion, and public 
 opinion has been pushing it farther and farther back, until to-day 
 
 *The Secretary of the National Council of Congregational Churches ex- 
 presses the judgment based upon the information at present available that 
 "probably not more than one-half of the Congregational ministers in the 
 United States are college or seminary men."
 
 132 THE CHURCH IN AMERICA 
 
 we are told that it is nearer fifty than sixty 5 Just when a man 
 ought to be reaching his ripest power, just when many a man has 
 really reached his ripest power, he finds himself pushed aside 
 for younger men. 
 
 Two causes have combined to produce this unfortunate and, 
 let us hope, temporary state of affairs. The first is the lack of any 
 adequate system for locating ministers; the second the same nar- 
 row and individualistic conception of the Church to which we have 
 already more than once referred. 
 
 Most serious of all the consequences of the decentralizing 
 tendency in American Christianity is the lack of any central au- 
 thority which is responsible for the placing of the individual min- 
 ister in the field where he is fitted to do his best work. Different 
 churches have their committees on supply, some local, some na- 
 tional,^ but in the great majority of cases the minister finds 
 his job by the same hit-or-miss system which has hitherto reg- 
 ulated employment in other industries. The Methodist Church 
 alone, with its system of rotation in office, has been able com- 
 pletely to solve the difficulty. In the Methodist Church there is a 
 place for every man and a man for every place, and some one whose 
 business it is to put the man in the place. The Episcopal Church 
 through its diocesan system comes next, but the bishops are limited 
 in what they can do by the powers of the local congregation. 
 
 But the lack of provision for any central means of placing 
 ministers is only the outward sign of a deeper and more funda- 
 mental cause. This is the lack of a realizing sense of the es- 
 sential unity of the Church's work. The local congregation is 
 thought of as an independent unit to be managed by its ofl&cers 
 
 *Cf. the suggestive article in the Continent for March 2, 1922, "Why I 
 Have Lost Hope," by a pastor fifty years old. 
 
 ^The most noteworthy example of the latter method is the Presbyterian 
 Church in the U. S. A. which has created a national Department of Vacancy 
 and Supply with its headquarters in Columbus, Ohio. From this centre an 
 effort is being made to create similar committees in every synod and presby- 
 tery, through which the problem of locating ministers can be dealt with in a 
 self-respecting way. In the churches of Congregational polity little has as yet 
 been done. A well-known Baptist minister, being asked as to the method 
 followed in his own communion, answered, "With us it is every man for him- 
 self and the devil take the hindmost." Light on present conditions m the 
 Congregational churches is shed by a recent pamphlet issued by the Congre- 
 gational Educational Society entitled, "American Congregationalism and Our 
 Pastorless Churches," 192L
 
 WHERE THE WAR LEFT THE CHURCH 133 
 
 on business principles with the primary aim of making both ends 
 meet, rather than as a part of a great spiritual society in which 
 each unit co-operates with the others in work for a common cause. 
 With such a system we cannot but expect to find waste in the 
 human material with which the system is concerned. There are 
 ways of dealing with the problem of the older man in the min- 
 istry just as there are ways of dealing with the older man in other 
 walks of life, but there is no way which does not require the co- 
 operation of all those responsible for the Church's work in a com- 
 mon plan which covers the field as a whole.^ 
 
 We have a suggestion of what may be done in the case of our 
 mission boards, both home and foreign. Here the missionary en- 
 terprise is conceived as a unit and each missionary is sent to the 
 place in the field for which he is believed to be best fitted and 
 transferred from place to place as experience shows that such 
 change is needed. More is accomplished by this than a change of 
 machinery. A new spirit is introduced into the entire enterprise, 
 a sense of common responsibility and brotherhood which dignifies 
 the work of each individual who takes part in it. 
 
 Such a conception of the Christian ministry is needed in the 
 Church at large. The older individualism is breaking down and 
 a new spirit is abroad in the churches, but it has not yet devised 
 the proper machinery for its expression. If in what has thus far 
 been said emphasis has been laid upon the weakness of our pres- 
 ent system, this is not due to any lack of confidence in the future 
 of the ministry or doubt that to-day, as in every past age, the 
 ministry offers the man of ability and consecration the finest of 
 all fields of service, but rather to call attention to the great- 
 ness of the issues at stake and to reinforce those influences in the 
 Church which are working for a better day. What these influences 
 are we shall consider in the chapters that follow. 
 
 ^ One of the finest pieces of work done in the war was done by a Presby- 
 terian minister over sixty years of age, who entered one of the large industrial 
 establishments in a Western city as welfare worker. Through his tact and 
 resourcefulness he so altered the morale of the workers that the output of the 
 plant more than doubled. Yet this same man had been seeking a church in 
 vain for years.
 
 PART III 
 
 DEFINING THE IDEAL
 
 CHAPTER VIII 
 
 THE OLD RELIGION IN THE NEW INTELLECTUAL ENVIRONMENT* 
 
 1. Principles which Determine Our Ideal for the Church 
 
 Thus far we have been giving a bird's-eye view of the situa- 
 tion before the Church. We have described that situation as it 
 meets us in the life of the individual Christian, in the country as 
 a whole, and in the world at large. We have seen a number of 
 independent and conflicting factors operating, some old, some new, 
 presenting baffling problems in the field of education, of politics, 
 of social and industrial reform. But there is one problem which 
 is more important and more perplexing than all the rest, and that 
 is the nature of the Church itself. What exactly is the function 
 of the Church in human society and what must it become if 
 it is to realize the divine ideal? Interesting as it is to learn what 
 the churches have been doing in the last dozen years, it is still 
 more important to know what they have been thinking; for upon 
 the clear conception of an ideal depends in no small measure the 
 ability to realize it. 
 
 There is no ready-made source of such information. Unlike 
 Roman Catholicism, Protestantism has no official spokesman to 
 define the Church's ideal. That ideal shapes itself little by little 
 in the minds of multitudes of men, but few formulate their con- 
 clusions in clear and concise form. We must glean our informa- 
 tion here and there from the books of individuals and of social 
 groups, from the action of official bodies in times of crisis or 
 responsibility, from the press, religious and secular; above all, from 
 the trend of events which express more accurately than words 
 can do the unconscious faith of men. We must be on our guard 
 against the ghosts of which we have said that history is full — 
 ideas and movements which have had their day but still maintain 
 the semblance of life. Especially important for our purpose are 
 
 *Cf. W. Adams Brown, "The Old Theology and the New," The Harvard 
 Theological Review, Vol. IV, pp. 1-24. 
 
 137
 
 138 THE CHURCH IN AMERICA 
 
 the tendencies which appear in student circles and in groups of 
 thinking men, old and young. These, too, we must use with cau- 
 tion, remembering that permanence is the one sure test of truth 
 and correcting present impressions by the longer look. 
 
 Some truths we may take for granted as having been confirmed 
 by the experience of the past few years: first, that the primary 
 concern of the Church is with religion; secondly, that the mission 
 of the Christian Church is to interpret and to illustrate the prin- 
 ciples of the Christian religion, and to win men everywhere to 
 allegiance to Jesus; thirdly, that it is the special responsibility of 
 the Protestant churches to guard what has been won by the 
 Protestant emphasis upon freedom, and to work out appropriate 
 forms in which freedom may express itself in unity. 
 
 It seems elementary to say that the primary concern of the 
 Church is with religion. But it is none the less necessary to do so. 
 The Church exists to remind men of the fact of God and to help 
 them to realize their personal relation to Him. Many other ac- 
 tivities it shares with other institutions. Worship is its specialty. 
 But there are various forms of religion, and each has its own 
 church. The mission of the Christian Church is to witness to the 
 revelation which God has made of Himself through Jesus Christ. 
 This carries with it a distinct philosophy of life and a correspond- 
 ing view of human duty and destiny. The Christian believes that 
 there is one God who is all men's Father, who cares for their 
 welfare and seeks their salvation, one Master who came to save 
 the world and who has given in His own person the supreme 
 demonstration of self-sacrificing love, one Spirit who pleads with 
 men to be reconciled with God, to accept His forgiveness, and 
 to take as their standard of conduct and service the example of 
 Jesus. 
 
 This gives the Christian religion a point of contact with the 
 wider human problems of which we have been speaking. They 
 are not irrelevant to the main business of the Church, which is to 
 be a witness to God. For God as revealed by Christ is interested 
 in men, cares for their welfare, and wishes His human children 
 to share His redemptive purpose. 
 
 The Christian therefore knows that the mission of the Church 
 must be as broad as humanity. He has learned from his Master 
 that each human individual is a child of God and a potential
 
 THE NEW INTELLECTUAL ENVIRONMENT 139 
 
 member of his Kingdom. Difference of nationality, race, or class 
 must therefore be included within a larger unity. Because Christ 
 broke down the middle wall of partition between Jew and Gentile 
 and offered salvation freely to men of every race, the Church must 
 be a brotherhood as wide as mankind. 
 
 This sets the Christian Church its distinctive task, which is not 
 only to satisfy our need of worship but also to put before men 
 the character of the God who is to be worshipped, and the life 
 He requires of His worshippers. This the Church must do as Jesus 
 did, by making a direct appeal to the conscience of each in- 
 dividual. There is no wholesale way of saving men. Each must 
 face the supreme issues for himself and decide accordingly. Through 
 all the chords of the Social Gospel should run the deep under- 
 tone of personal religion. 
 
 One further conclusion we may presuppose, and that is the 
 importance of conserving the gains won for mankind by the 
 Protestant Reformation through its emphasis upon freedom. This 
 follows from what we have already said of the importance of the 
 individual. Without liberty you cannot realize Jesus' ideal for 
 humanity. In His Church therefore free assent must furnish the 
 bond of union. 
 
 It is true that the religious liberty we enjoy has been bought 
 at a heavy price. The Reformers, to attain their chief end, tem- 
 porarily sacrificed values in the older religion which must be re- 
 covered for the Church of the future. Abuses have resulted from 
 our over-emphasis upon freedom, with a resulting depreciation of 
 institutional religion. We have already had occasion to comment 
 on the weaknesses of our American Christianity, its individualism, 
 its provincialism, its denominationalism. But when all is said, 
 the Reformation represented a great step forward in human his- 
 tory. It was the counterpart in religion of the movement which 
 in politics we call democracy; at least it was the first step toward 
 such a movement. To attempt to ignore it or to belittle it is futile, 
 most of all in a democratic society like our own. Our way lies for- 
 ward, not back, and this is true for those who are most conscious 
 of the value of our Catholic inheritance. 
 
 But if we go forward along the path of freedom we must not 
 forget that the goal to which it leads is unity. Our fathers gave 
 us a principle and a method. They would have been the last
 
 140 THE CHURCH IN AMERICA 
 
 to claim finality for the application of it. In the interest of lib- 
 erty they sacrificed unity. It is equally true (as we shall see 
 when we come closer to denominationalism) that in their desire for 
 unity they were not willing to grant to others the liberty they 
 claimed for themselves. We must achieve a Church which makes 
 room both for liberty and for unity. 
 
 This, then, is the task of the American Church to-day: to ex- 
 press in forms adapted to our modern democratic society that type 
 of Christian faith and experience which has proved its validity 
 by the supreme test which democracy recognizes — the test of free 
 experiment co-operatively undertaken. 
 
 But is this possible? Can the old religion still maintain itself 
 under the strain of the new conditions? Can it sustain the the- 
 oretical test of the intellectual movement which we call modern 
 science? Can it meet the practical test of the social and economic 
 movement which we call industrialism, with its political counter- 
 part in the rivalry of races and of nations for prestige and for 
 power? To ask these questions is to raise the whole question of 
 the relation of church and state, with the deeper question still 
 to which it points back, the question of the relation of institutions 
 to the spiritual life they express and foster. 
 
 2. Effect of the Scientific Movement upon the Ideals of the Older 
 
 Protestantism 
 
 We begin with the intellectual test; the problem presented to 
 the Christian Church by that complex of new influences and ideas 
 which we sum up under the name of modem science. Science forces 
 Christian people to re-examine the reasons for their beliefs and to 
 test the process by which they have arrived at them. It substitutes 
 for the atmosphere of unquestioning trust, the spirit of critical 
 inquiry, and with the substitution raises a host of detailed questions 
 which demand an answer. 
 
 While it is not easy to over-emphasize the importance of the 
 issues raised by modern science for the Church, it is well to re- 
 member that the number of persons directly and consciously af- 
 fected by them is less than we are apt to suppose. Those who 
 move in the academic atmosphere of our colleges and schools 
 find it difficult to realize how slowly ideas move, and what vast 
 sections of our population still live their lives and think their
 
 THE NEW INTELLECTUAL ENVIRONMENT 141 
 
 thoughts as if Galileo had never lived nor Darwin written.^ For 
 most people, science affects religion indirectly through the changes 
 which it produces in social organization, rather than through any 
 immediate alteration in the form of their beliefs. Still, even in 
 the latter sphere, the influence of science upon religion has been 
 far-reaching, and no attempt to define the ideal of the modern 
 Church would be complete which did not take it into account. 
 
 There are two ways in which modern science has affected the 
 task of the Church. It has affected it as pure science by its chal- 
 lenge of the assumptions on which the older theology was based. 
 It has affected it even more profoundly as applied science by the 
 changes which it has brought about in the external environment 
 in which the Church must work. 
 
 To begin with the former, the effect of the modern scientific 
 spirit upon the assumptions upon which the older theology is based. 
 From the beginning of Christian history we find Christian teachers 
 attaching immense importance to right thinking in religion; and 
 this emphasis is justified by the close relation between belief and 
 conduct. Our beliefs are important, in the first place, because they 
 define our aims. They are important, in the second place, because 
 they reinforce our motives. This is especially true of a religion 
 like Christianity, which professes to bring a definite Gospel and 
 is committed to a world-wide missionary enterprise. It is clear 
 that whatever weakens faith in the correctness of the premises on 
 which the enterprise is based must weaken the motives which 
 lead its adherents to engage in it. 
 
 This intellectual interest, implicit in the very nature of Chris- 
 tianity, was powerfully reinforced by Protestantism. The Re- 
 formers rejected external authority and substituted individual con- 
 viction as the true bond of union between believers. They re- 
 covered the Bible from the obscurity to which the mediaeval church 
 had relegated it, and urged each believer to study it for himself. 
 They were convinced that the central verities of Christian faith 
 were so self-evident that it needed only contact with them to 
 bring conviction; and they laid on the conscience of the believer 
 the duty of that first-hand study of God's word which would give 
 him an intelligent comprehension of its message. 
 
 * Mr. Bryan's recent campaign against the teaching of evolution in our 
 tax-supported institutions has brought unexpected confirmation of this fact.
 
 142 THE CHURCH IN AMERICA 
 
 So long as they were content to confine their emphasis to 
 the central truths of salvation, this attitude was largely justified. 
 The Reformation produced a group of Christians who to a re- 
 markable degree knew what they believed and why. But as time 
 went on and the adherents of the new way of thinking increased, 
 differences began to appear. It became necessary to define the 
 Church's position not simply with reference to the central verities of 
 the Christian experience, but on matters of organization and gov- 
 ernment which were in controversy between the Reformers and 
 the Church of Rome. So Protestantism in its turn began to produce 
 its written creeds which multiplied until they became a formidable 
 library. Orthodoxy in the sense of uniformity of belief was insisted 
 on; not for its own sake indeed (the most rigid Protestants never 
 did this) but because it was believed to be the natural expression of 
 that saving faith to which it was the Christian's supreme duty and 
 privilege to bear witness. 
 
 It is evident that to one trained to think of faith in this way 
 the application of the methods of modern science to religion must 
 present difficult problems. It is not so much the actual changes 
 of belief which are disturbing (though these are serious enough), 
 but the change in temper of mind and in attitude of spirit. One 
 of the most obvious effects of the scientific spirit has been to 
 weaken the unquestioning acceptance of the authority of the Bible 
 which, as we have seen, was one of the characteristic features of 
 the older orthodoxy. This has not been confined to those who have 
 definitely accepted the modern point of view. It is equally notice- 
 able in the case of many who in theory reject it. It is not that 
 they have ceased to believe what they believed before, but that 
 the grounds on which they justify their belief have insensibly 
 shifted. Where their fathers were content to rely upon the letter 
 of Scripture, they welcome analogies derived from present-day 
 experience, and when they speak of miracles they explain them 
 as instances of the operation of a higher law not yet perfectly 
 understood. 
 
 If this is true of those who look upon the new movement with 
 suspicion, or at least with indifference, the results upon those who 
 accept its conclusions con amore have been far more revolution- 
 ary. The new point of view when applied to religion has yielded 
 changes as great as those in other realms of human knowledge.
 
 THE NEW INTELLECTUAL ENVIRONMENT 143 
 
 The Bible has been restudied as a human book, as the literature of 
 a nation slowly ripening through centuries of experience. The his- 
 tory of the Christian Church has been rewritten. The creeds, 
 the theologies, the institutions of the Church have all been subjected 
 to critical analysis and presented in new and constantly changing 
 perspective. 
 
 One whose youth was spent under the influence of this move- 
 ment can remember the extraordinary interest and enthusiasm 
 which it called forth. Criticism was studied as if it were a new 
 Gospel, and the discovery that there were two Isaiahs, and that 
 David did not write many of the psalms that bear his name, was 
 welcomed as if it were a message of salvation to the people. Can- 
 didates came before examining committees in the mood of martyrs 
 anticipating execution, and the trial of Dr. Briggs for heresy by 
 the Presbyterian General Assembly occupied scarcely less space 
 in the daily press than was recently given to the battle between 
 Carpentier and Dempsey for the championship of the prize ring. 
 
 To-day we have discovered the limitations of criticism. After 
 all, what does it matter whether there was one Isaiah or seven, 
 whether the Bible occupied a thousand years in its writing or only 
 a few hundred? What matters to us is the content of its teaching. 
 What has it to say about God, man, and immortality? Is its wit- 
 ness on these subjects still credible? Whatever Jesus Christ may 
 have said or done in detail, has He a message which is still valid 
 for us? Is he still to us Master, Saviour? Can we still see in Him 
 the eternal God expressing Himself in human form? 
 
 So theology passes into a new phase. Criticism is replaced 
 by construction, science by philosophy. Beneath the differences 
 in interpretation we detect permanent similarities of interest and 
 our attempt now is to bring these to expression. The new theology 
 — at first intent upon emphasizing its contrast to the old — is to- 
 day interested in establishing its continuity with the past; in 
 pointing out how, under new names, the old convictions survive, 
 and the old faith is still confessed. 
 
 This change of attitude is made easier because of the central 
 place held by religious experience in the theory of the older Prot- 
 estantism. Faith to our fathers was not blind belief. It was the 
 response of the soul to a revelation of the personal God conveyed, 
 indeed, through exlernal means, but manifesting itself in present
 
 144 THE CHURCH IN AMERICA 
 
 experience. Their interest in having men think alike was due 
 to their conviction that uniformity of belief was the natural ac- 
 companiment of similarity of religious experience, but their con- 
 cern was not for the belief as such, but for the experience it 
 evidenced. So the new theology with its strong emphasis upon 
 the primary importance of experience for belief finds a natural 
 point of contact with the old. 
 
 3. Negative Results — Disillusionment Resulting from the Dis- 
 covery of the Limitations of Pure Science — Different 
 Effects of This upon Different Groups 
 
 Paralleling the new constructive interest in theology we find a 
 clearer perception of the limitations of science. There was a time, 
 not so long ago, when there seemed no limits to what men expected 
 from science. It was hailed as the great deliverer, making possible 
 by its inventions a better life for all the peoples of the world. 
 "Only let us know enough," men said, "and all will be well." 
 Comte and Spencer were the prophets of the new Gospel. They 
 urged us to put away theology and metaphysics and to get back 
 to the facts of life. Let man reverence Mother Nature and 
 master her laws and a new era would dawn for humanity. 
 
 But to-day we are not so confident. What science has given 
 us, as we now see, is an opportunity, but what we do with it 
 depends upon ourselves. Power by itself is morally neutral. It 
 may be used either for good or for evil. Science, which is only 
 another name for knowledge, is power. Many questions it can 
 answer for us. Undreamed-of resources it puts at our disposal. 
 But when we turn to it for help in the great issues which divide 
 the modern world it fails us. Only conscience can help us here. 
 Henry Adams, in that remarkable work in which in so masterly 
 a way he interprets to us the deeper experience of the last gen- 
 eration,^ has given expression in classical form to this mood of 
 disillusionment. 
 
 This mood, already in evidence in many quarters, has been 
 
 *"The Education of Henry Adams," 1918, cf. esp. pp. 486 sq. "The idea 
 that new force must be in itself a good is only an animal or vegetable in- 
 stinct. As Nature developed her hidden energies they tended to become de- 
 structive. Thought itself became tortured, suffering reluctantly, impatiently, 
 painfully, the coercion of new methods."
 
 THE NEW INTELLECTUAL ENVIRONMENT 145 
 
 powerfully reinforced by the war. The war has revealed to us 
 the gigantic power for evil which science has put into the hands 
 of modern man. A gun that can shoot seventy miles, a boat that 
 can navigate under the sea, an airplane that can fly a hundred 
 miles an hour and carry poison gas enough to annihilate in a 
 few hours a city full of men — these are some of the gifts that 
 modern science has given us; these are some of the powers that it 
 has put into our hands.^ What has the Church to say to such an 
 ally? In what spirit shall it meet the bringer of these perilous 
 gifts? 
 
 Some Christians find that this revelation of the destructive 
 power of modern science reinforces their conviction of its es- 
 sentially irreligious character. In the practical effects of modern 
 science, even more than in its theoretical affirmations, they see 
 the natural result of infidelity. To them the remedy is a yet more 
 rigid orthodoxy. Still sharper must the line be drawn between 
 reason and revelation, humanitarianism and Christianity, the devil 
 and God. In the spirit of the modern age they see Antichrist 
 at work and science as his tool. The premillenarian has no hope 
 for the world through any human instrumentality. He believes 
 that the world must grow steadily worse until the great salvation 
 of the last day when Chrisl^the number of His elect made up 
 — shall descend in bodily presence to establish His kingdom on 
 earth .2 
 
 * For a convenient summary of this aspect of the situation cf. Irwin, "The 
 Next War," New York, 1921 
 
 ^At the present time the churches in America are witnessing a revival of 
 this militant premillenarianism. Appealing to the despondency and disillu- 
 sionment caused by the Great War, its advocates challenge the entire concep- 
 tion of Christianity as a Gospel of social salvation and declare the present 
 order doomed to destruction both in church and state. They regard every 
 attempt to redeem the present institutions of society as a form of apostasy 
 and look for the speedy advent of Jesus Christ to establish His personal reign 
 on the earth. With this belief in the literal fulfilment of Biblical prophecy 
 they combine a distrust of the methods of science all along the line. They 
 maintain schools in which many hundreds of pupils are being trained in this 
 literalistic interpretation of the Bible (e.g., the Bible Institutes at Chicago and 
 Los Angeles), and by organized propaganda in.this country and on the mission 
 field are trying to drive from the Church all who do not agree with them. This 
 propaganda is especially active at the present time in the Northern Baptist 
 Church (cf. the literature of the so-called Fundamentalists), but it is felt 
 also in other churches. On the mission field, notably in China, it is a power- 
 ful and disturbing factor.
 
 146 THE CHURCH IN AMERICA 
 
 Others receive solace by means of the mystical element in re- 
 ligion. The destructive criticism of science has strengthened those 
 churches which make the institution the bond of union rather 
 than the creed. Such a church as the Protestant Episcopal Church, 
 for example, which makes the sacrament the centre of religious 
 worship, is less affected by the challenge of modern science than 
 churches like the Presbyterian and the Congregational, which have 
 always made much of doctrine. There is a symbolic element 
 in the institution which appeals to feeling rather than reason, and 
 which is therefore better able to stand the strain produced by the 
 conflict of ideas. 
 
 A third way of meeting the difficulty is found by those who 
 would substitute conduct for belief as the basis of Christian unity. 
 An organization like the Young Men's Christian Association, for 
 example, which makes practical ministry its primary object and 
 leaves to the churches to which its constituent members belong 
 the responsibility for settling the vexed questions which the mod- 
 em scientific movement has raised, finds many to respond to its 
 appeal. In such work as the Association is doing for boys and 
 young men is found an occupation which leaves little time for 
 speculation. In this the Association is only giving clear expression 
 to a tendency widespread in all the churches. If science puts into 
 our hands undreamed-of powers, let us see that we use them rightly. 
 If some men use them for evil, that is all the more reason why 
 we should use them for good. 
 
 One noticeable effect of the new situation for which we may 
 be thankful is the breaking down of the arbitrary and artificial 
 divisions which have separated Christians, and the creation of a 
 new understanding between many who have hitherto held aloof 
 from one another. We are learning that we can agree even while 
 we differ, provided only that the things in which we agree are 
 more important than the things in which we differ. A dozen 
 years ago historians and critics could work together, but there 
 was a deep-rooted suspicion that the only way to keep theologians 
 at peace was to keep them apart. We have found out our mis- 
 take. Every year groups of theological teachers meet for con- 
 ference in their theological clubs and societies, and every two 
 years representatives of the leading theological seminaries spend
 
 THE NEW INTELLECTUAL ENVIRONMENT 147 
 
 three days together in helpful discussion of their common problems 
 and tasks. 
 
 As a result we see the formation of new alignments correspond- 
 ing more exactly to the real differences between men. Such is 
 the difference between liberals and conservatives; the difference 
 between those who believe in a thorough education for religious 
 teachers and those who do not; above all, the difference between 
 those who believe in a spiritual conception of the world and those 
 who do not. In this new atmosphere of mutual understanding 
 and sympathy it is possible to approach with greater hope of a 
 successful result those more difficult and perplexing questions of 
 definition which will later present themselves to us. 
 
 4. Positive Results — the Contribution of the Scientific Movement 
 to Religious Faith ^ 
 
 But the effects of the modem scientific movement upon re- 
 ligion have not been simply negative. In positive ways also sci- 
 ence has a contribution to make to religious faith. 
 
 For one thing the scientific approach to the study of religion 
 is bringing new evidence to confirm the immemorial Christian con- 
 tention that religion is a permanent human interest, not to be 
 ignored or denied. As long as men believed that religion came 
 to man from without, as a revelation from a world otherwise 
 inaccessible to human reason, it might be possible to ignore it. 
 But if man is religious by nature, one cannot be indifferent to 
 what science may have to tell us of what religion has meant to 
 man in the past and what it may do for him in the future. 
 
 Again, the scientific study of religion is making clear the 
 experimental basis of our faith in God. We see that the argu- 
 ments we give to justify our belief are arguments after the fact. 
 We must find God in our experience before we can reason about 
 Him. Our arguments are only ways in which we translate into 
 logical form what John Caird has well called "the unconscious 
 logic of religion." ^ They remind us of the way in which we came 
 
 *Cf. W. Adams Brown, "Modern Theology and the Preaching of the Gos- 
 pel," New York, 1914. 
 
 ' "An Introduction to the Philosophy of Religion," p. 133, New York, 1880. 
 Cf. W. Adams Brown, "Why I Believe in God," Biblical World, September, 
 1920.
 
 148 THE CHURCH IN AMERICA 
 
 to believe in God. Or rather, it should be said, the different ways. 
 For while one man rises from nature to God, another turns within 
 and finds Him in the still small voice of conscience. To one man 
 God speaks in solitude, and to another in the majestic appeal of 
 some ancient institution. Personal need opens the door of religion 
 to one, while the opportunity of service speaks to another the 
 enfranchising word. William James showed himself a true man of 
 science as well as a religious believer when he chose for the subject 
 of his Gifford lecture "The Varieties of Religious Experience." ^ 
 
 This reference to the varieties of religious experience calls atten- 
 tion to another important contribution which modern science has 
 been making to our knowledge of religion. It helps us to distinguish 
 between religion as a permanent and universal human interest 
 and the different forms in which from time to time it manifests 
 itself. The study of comparative religion shows us how much all 
 the greater religions have in conmion, how marked the contrast 
 between the religious view of the world with its faith in meaning 
 and goodness at the core of things and all philosophies that are 
 atheistic and materialistic. Thus science works against denomina- 
 tionalism and in favor of a catholic and unifying faith. 
 
 But at the same time science shows us that there are perma- 
 nent differences in the types of the religious experience and so 
 gives denominationalism a relative justification. The difference 
 between the Protestant and Catholic types of experience is a perma- 
 nent difference, found in other religions besides the Christian, and 
 mysticism, with its introspective and self-centred faith, is a very 
 different thing from the practical religion of good works illustrated 
 by the writer of the Epistle of James. By calling attention to such 
 facts, modern science is forcing Christians to find a bond of union 
 which at once underlies and transcends these differences and which 
 expresses the distinctive character of Christianity in contrast to 
 other religions, which, like it, are divided within themselves. 
 
 This unifying principle is found in Jesus Christ, the founder of 
 the Christian religion and the one whom all Christians agree in 
 taking as their Master, their Saviour, and their Example. In 
 Christ we find the vitalizing principle of Christian theology, the 
 bond of union between those who in all else are separate, the figure 
 
 * New York, 1902.
 
 THE NEW INTELLECTUAL ENVIRONMENT 149 
 
 at once human and divine, who gives us at the same time our 
 supreme revelation of God, our highest ideal for man, and our 
 leader in the effort to realize this ideal in the life of individuals 
 and of society. 
 
 This rediscovery of Jesus carries with it a new emphasis upon 
 the Kingdom of God as the social ideal which Jesus is seeking to 
 realize in the world. We have seen how this ideal is being forced 
 upon us by other influences growing out of the practical needs 
 of the time. The new theology reinforces this emphasis by its 
 study of the nature of the Christian religion as revealed to us in 
 the life and teaching of its founder. It shows us that Jesus, deeply 
 as He was concerned for the individual man, highly as He rated 
 his value for God and his capacity for service, never conceived 
 of him as an isolated individual. He was one of many sons, 
 potential citizens in a society in which loving service was to be the 
 law of all men's life. So science gives us a direct point of con- 
 tact with the social and economic problems which the pressure 
 of the time is forcing upon the attention of the Church. 
 
 With this reference to the Kingdom of God we pass from 
 the direct effect of modern science upon theological theory to its 
 indirect result in changing the environment to which that theory 
 must relate itself. We have seen that the social and economic 
 changes of the day set the Church a distinctive problem. But these 
 changes are themselves the result of the scientific movement. It 
 is science with its discovery of the secrets of nature which has 
 put into man's hands the powers which have made these changes 
 possible. It is science with its invention of the steam-engine and 
 the cotton-gin which has created the modern industrial system. 
 It is science which has built our great cities and moved our popu- 
 lation from continent to continent and which seems on the verge 
 of discoveries which may make possible changes even more rev- 
 olutionary. 
 
 We shall speak in the following chapter of the problems which 
 this change presents for our definition of the Church's function. 
 We are now thinking only of its indirect effect upon the spirits of 
 men. How has it affected the spiritual attitudes with which the 
 Church is, primarily concerned? What effect, if any, is it likely 
 to have upon the ideal of the Church as a teacher of religion?
 
 150 THE CHURCH IN AMERICA 
 
 5. Consequences for the Church as a Teaching Body 
 
 Two contrasted attitudes are taken by modern men toward the 
 historic beliefs of the Christian Church. On the one hand, we 
 find those who would discard them altogether/ either on the ground 
 that belief is a negligible element in religion, or, if this be not true, 
 that each new generation must formulate its own beliefs without 
 reference to what has been done by the Church of the past. On the 
 other hand, we find those who would reaffirm the ancient creeds 
 in the literal sense and make acceptance of that sense the con- 
 dition of church membership. It does not seem likely that either 
 of these attitudes will permanently control. 
 
 So far as the first position is concerned, we have already seen 
 that belief is inseparable from experience and that to reject all 
 creeds is to abandon the possibility of any effective concerted action. 
 To say, as is so much the fashion at present, that we are to unite 
 on our purposes rather than on our beliefs is an evasion of the 
 issue. For purposes are themselves beliefs, differing from other be- 
 liefs only in that they voice convictions which are capable of ex- 
 pression in action. The choice is not between beliefs and no beliefs, 
 but between beliefs imposed from without in the form of law as is 
 the case in the Roman Catholic Church, and beliefs which express 
 convictions freely formed in response to some appeal which verifies 
 itself in experience. Protestants are convinced that Christian faith 
 should be of the latter kind and for that reason must be reformu- 
 lated from age to age in the light of enlarging experience. 
 
 This does not mean that the older beliefs are to be regarded 
 as valueless, any more than this is the case with similar beliefs in 
 science, but only that they are to be included in a wider synthesis. 
 The Ptolemaic astronomy was not proved false by the Copernican. 
 It was only proved inadequate. It is true that to the man who 
 stands on the earth the sun rises in the east and sets in the west. 
 But Copernicus has shown us that there are other points of view 
 from which one may contemplate the sun, and for these the 
 Ptolemaic formula is no longer adequate. So the Christian creeds 
 express truths in forms natural to the day in which they were 
 
 'Cf. Drake, "Shall We Stand by the Church?" New York, 1320, pp. 125 sq.; 
 Holmes, "New Churches for Old," New York, 1922, p. 232.
 
 THE NEW INTELLECTUAL ENVIRONMENT 151 
 
 given, but which need to be supplemented and corrected by the 
 new experience and insight of later generations. 
 
 Those who insist that the ancient creeds must be accepted in 
 the literal sense in which they were held by those who formulated 
 them are not therefore likely to be successful. Much which the 
 old creeds tried to say about God and man and salvation we 
 modem men believe and affirm, but we interpret the old affirma- 
 tions in the light of a new universe and give the old words new 
 and larger meaning. When we say that Christ is coming again to 
 judge the world, our vision ranges not simply over the few decades 
 spanned by the men who first put this phrase into the creed, but 
 over the whole course of human history since then, and the state- 
 ment to us expresses a larger faith and makes demands for new 
 forms of consecration. We think of that coming as a spiritual 
 process in which little by little the institutions of society as well 
 as the lives of the men and women who live under them are to 
 be conformed to the mind of Christ. So the old word about God 
 as Maker of heaven and earth acquires a profounder significance 
 in the light of our present understanding of the extent and dura- 
 tion of the universe so described. We still read the fortieth chapter 
 of Isaiah and the one hundred and thirty-ninth Psalm, and find 
 our faith expressed in what we read. But how immeasurably 
 vaster the range and sweep of the vision to which modern science 
 has opened our eyes. Christ is still to us the centre of human 
 history, the Saviour for whom the world has been looking, but 
 what the words mean science has helped us to understand as, apart 
 from its teaching, we could never have known. 
 
 If, then, we retain the old creeds it will be in a spirit of free- 
 dom not possible to the men who formulated them. As each gen^ 
 eration writes its own commentaries on the Bible, and what is 
 more important, lives them, so of the creeds. We shall reinterpret 
 the old creeds and write new ones, each generation of us. The 
 Social Ideals of the Churches ^ is an example in point. But they 
 will not supersede but interpret the older words about the Saviour 
 Christ, and His Kingdom. The living Spirit in whom we profess 
 to believe will lead us into more truth as the Master promised, 
 and we shall rejoice in this truth for ourselves, accept it gladly, 
 
 *Cf. p. 89.
 
 152 THE CHURCH IN AMERICA 
 
 and pass it on to our children, knowing well that for them, too, 
 it will not be final, but that they will receive light from the same 
 living Spirit and pass on the torch to their children. 
 
 In assisting us to cultivate this spiritual attitude, science can 
 help us most. The qualities which inspire science at its best are the 
 qualities by which religion lives — faith, co-operation, service. Faith 
 in the significance and consistency of nature, and in man's ability, 
 if he persevere, to find his way to the truth; co-operation with all 
 other seekers after truth in an enterprise in which success is given 
 to no individual alone, but becomes possible only through the union 
 of all; unselfish service rendered with no thought of fame or re- 
 ward, but only to advance the cause: — these are qualities which 
 are characteristic of religion at its best. Substitute for nature the 
 unseen Spirit who inhabits nature, whom religion calls God; sub- 
 stitute for co-operation in the world of thought the wider co-opera- 
 tion which takes place in human activity in all its forms; sub- 
 stitute for the service of truth for its own sake the service of the 
 spiritual beings who live by the truth, and you will have a 
 good description of the spirit of religion at its best. Without this 
 spirit there can be no future for religion and no hope for mankind.
 
 CHAPTER IX 
 
 THE CHURCH AND THE NEW SOCIAL ORDER 
 
 1. The Church's Stake in the New Social Order 
 
 In our review of the effects of the modem scientific movement 
 we have been interested, thus far, in the bearing of the movement 
 upon individual faith. We have tried to discover what changes 
 modern science has made in men's attitude to the beliefs and loyal- 
 ties of the past; whether and how far they can still honestly use the 
 old creeds, practise the old rites, and keep their place in the historic 
 institution to which the Christian religion has given birth. But 
 Christianity has never claimed to be simply a religion for individ- 
 uals. It has always upheld an ideal for society. Side by side with 
 His preaching of personal repentance, Jesus announced the coming 
 of the Kingdom of God. In every age the Church has interpreted 
 His message in its own way. The social aspects of the Gospel, 
 which our individualistic Protestantism has too long overlooked or 
 subordinated, are being forced again into the foreground by the 
 changes which we have studied. We have considered the effect of 
 these changes upon the character of our contemporary religious life. 
 It is time to examine in more detail their relation to the function 
 of the Church. What exactly is the Church's responsibility for the 
 welfare of society as distinct from the individuals who compose it? 
 In what sense and by what right may the Church speak with 
 authority upon the political and economic issues which divide men? 
 
 A year ago a car strike broke out in a Western city. It went 
 through the usual course of such disputes. When the men went 
 out strike-breakers were brought in. They were housed by the com- 
 pany in places to which the strikers were denied access and sent to 
 their work under armed guards. Ill-feeling was engendered and a 
 riot occurred in which shots were fired and several persons were 
 killed. After running on for weeks the strike was finally won by 
 the company and many of the men lost their jobs and were obliged 
 to leave the city in search of work in other places. Many of them 
 
 153
 
 154 THE CHURCH IN AMERICA 
 
 had worked for the company for years.^ They were sober and re- 
 spectable men, fathers of families, many of them owners of their 
 own homes.^ A surprisingly large number, in view of the state- 
 ments often made about the absence of the workingman from the 
 Church, were members of the local churches.^ Yet they were obliged 
 to leave home and church and go out to begin life over again with 
 all the loss, religious as well as economic and personal, which that 
 change involved. 
 
 This familiar experience brings before us the most obvious 
 point of contact between the Church and contemporary social ques- 
 tions, and that is, the people in the churches. The minister must 
 concern himself with economic and political questions not because 
 he is interested in them for their own sake, but because the forces 
 which operate in business and politics work out their practical con- 
 sequences in the lives of the men and women in his congregation. 
 We begin to see that the issues joined in the present industrial 
 struggle are not simply material, but spiritual. Moral values are 
 at stake — a man's right to self-determination and self-expression, 
 the possibility of decent conditions in which to bring up his children, 
 the assurance of just treatment in the partition of the fruits of com- 
 mon toil. When under the leadership of the local Commission of 
 Religious Forces a number of Denver ministers came together to 
 study the causes of that strike and see if something could not be 
 done to prevent the recurrence of similar social waste in the future, 
 they were doing the plain duty which came to them in the course 
 of their ministry as pastors.* 
 
 What is true on a smaller scale of the communities affected by 
 industrial strife is true of the nation as a whole in connection with 
 the great upheaval of war. We have tried to describe the effect 
 of that upheaval upon the religious life of the young men who were 
 called from their homes to take part in this new and unprecedented 
 experience, but what we were able to study was but the first chapter 
 of an unfinished story. The sequel is only beginning to unfold 
 itself in the spirit of inertia and suspicion which has spread like a 
 
 ^237 out of 412 had worked for the company more than five years; 174 
 more than ten years; 71 more than twenty years. 
 
 *345 were or had been married; 164 owned their own homes. 
 
 '210 were church members. Others had less definite church relationship. 
 
 " Cf. "The Denver Tramway Strike of 1920." Report by Edward T. Devine, 
 Ph.D., Rev. John A. Ryan, D.D., John A. Lapp, LL.D., Denver, 1921.
 
 THE CHURCH AND THE NEW SOCIAL ORDER 155 
 
 miasma all over the civilized world and which reaches down in a 
 hundred ways into the lives of the individual men and women who 
 make up our congregations. This affects the work of the Church 
 in many ways. It creates an atmosphere of suspicion and strife 
 which makes it difficult, if not impossible, for sincere Christians to 
 live out their Christianity. The Christian religion teaches me that 
 I ought to love my neighbor and wish him success; that I ought 
 to further his welfare in every possible way and co-operate with him 
 in helping others; but the conditions under which we are living to- 
 day are often such as to make this practically impossible. When a 
 strike takes place on the large scale in which strikes occur in modern 
 industry, the first effect is to interrupt the direct relations between 
 the parties to the dispute with all the possibilities of suspicion and 
 misrepresentation which inevitably result. The ethics of peace give 
 place to the ethics of war, and the first article of the ethics of war 
 is that everything is right which helps my side to win. If human 
 sympathy makes me feel for my enemy and want to help him 
 rather than injure him, then steps must be taken to put a stop to that 
 sympathy. If the knowledge that he has some right on his side 
 weakens my will to win at any cost, then that knowledge must be 
 suppressed. So we see side by side with the machinery for mobiliz- 
 ing the economic and physical resources of the contestants a prop- 
 aganda which is directed to securing unity of spirit, and this 
 propaganda — not because of any deliberate choice on the part of 
 those who engage in it, but by the inherent logic of the situation 
 —operates with the motives of suspicion, fear, and hate. For the 
 purpose of winning a temporary victory, those who conduct it at- 
 tribute base motives to their opponents, not realizing that by doing 
 so they imperil the foundations on which their own future peace 
 must rest. 
 
 It is no doubt true that individuals here and there manage to 
 resist the contagion of their environment. Even in time of indus- 
 trial strife they succeed in keeping alive that kindly human feeling 
 which is the normal relation between man and man, just as there are 
 soldiers who even in the most dreadful war never lose their sense of 
 the common humanity which unites them with the enemy. The fact 
 remains that it is immensely more difficult to do this in time of 
 war than in time of peace, and that while war exists, industrial as 
 well as international, the larger ministry of the Church is hampered
 
 156 THE CHURCH IN AMERICA 
 
 and restricted in many ways. Were this situation permanently 
 to continue, the Christian ideal of a world-wide brotherhood would 
 be proved forever impracticable. 
 
 But there is a more compelling reason which calls the Church to 
 action. It is not simply that the existing situation makes it hard 
 for Christian men to act out their Christianity, but that it threatens 
 to rob them of their faith in God. A creed which cannot be lived 
 cannot command whole-hearted assent. If, as we profess to believe, 
 God be really like Jesus Christ, we should expect to find indications 
 of this fact in the world that He has made. A Christlike God can 
 express Himself completely only through a Christlike society. Un- 
 less we believe, therefore, that such a society is possible — we may 
 go further and say, unless we see evidence that such a society 
 is actually in process of formation — our reason for believing that 
 God is like Christ is correspondingly weakened. The greater the 
 contradiction between our ideal and the real world, the greater the 
 strain upon faith. Men reject faith not because they would not 
 like to believe, but because the facts make faith difficult. They 
 accept struggle, whether between individuals or nations, as the last 
 word in human life because they see everyone else doing so. To 
 hold our own against such influences we must be able to show 
 that they do not account for all the facts; that side by side with 
 the competitive element in human nature there is another element 
 which seeks co-operation and fellowship, and that as between the 
 two the second is the stronger and the more enduring. In a word, 
 we must be able to show that Christianity is a practicable religion, 
 not simply for individuals here and there, but for society as a 
 whole.^ This is possible only as we leave the shelter of a purely 
 individualistic religion and move out into the world of business 
 and of politics. To keep God for myself I must be able to show 
 that He can rule the world where my fellow-men are living. 
 
 2. Principles which Determine the Nature and Limit of the 
 Church's Social Responsibility 
 
 If, however, we accept the principle that the Church has a re- 
 sponsibility for social standards as well as for individual salvation, 
 we must do so with our eyes open. Such acceptance opens the door 
 to all kinds of difficulties. Some of them grow out of the inherent 
 
 *Cf. W. Adams Brown, "Is Christianity Practicable?", New York, 1916.
 
 THE CHURCH AND THE NEW SOCIAL ORDER 157 
 
 complexity of the social situation. Where so many factors enter 
 in, it is not easy to tell just where the Church's responsibility begins 
 and where it ends. Even when we are clear on this point, we are 
 only at the beginning of our troubles. It is one thing to realize that 
 the present system of society is wrong; quite another to know how 
 to remedy it. In matters of economic and industrial reform we 
 find men equally sincere and equally learned differing on almost 
 every point. Most puzzling of all are the problems which result 
 from different stages of intellectual or spiritual development. All 
 social action involves an element of compromise. In such matters 
 as industrial and political reconstruction, many of the men with 
 whom we must work do not share our premises, or, if they accept 
 them, do not understand them as we do. 
 
 In such a situation the only safety for the Christian is to con- 
 fine his action strictly to the religious field. The Church's pro- 
 nouncements on social and economic questions must be such and 
 such only as grow out of the distinctive function of the Church as 
 a religious institution, concerned primarily with motives and ideals. 
 They must take their departure from Jesus' view of human person- 
 ality and express His conception of the true relations of men in 
 society. The unity they seek must be secured by free assent. The 
 converts they win must be gained by the contagion of personality. 
 
 It is important to keep these principles clearly in mind because 
 so many good people in our day are tempted to forget them. Once 
 admit that the Church has any responsibility for bettering the con- 
 duct of society and you will find people who will hold it responsible 
 for everything. Every fault in our present economic situation is 
 attributed to the negligence of the Church. Every cause which de- 
 serves support for any reason claims the right to appeal for the 
 Church's endorsement. A new calendar threatens to supersede the 
 Christian year, as Sunday after Sunday is appropriated by Boy 
 Scouts, Mothers' Day, and the like. What is more serious, a per- 
 sistent effort is made to secure the Church's approval of plans whose 
 economic practicability is still to be demonstrated, or which are 
 phrased in such vague and ambiguous terms as to invite misunder- 
 standing. 
 
 It is necessary, therefore, to remind ourselves of the dangers 
 to which we are exposed by too hasty pronouncements. We can 
 not distinguish too carefully between the central Christian principles
 
 158 THE CHURCH IN AMERICA 
 
 on which general agreement may be anticipated, and those matters 
 of interpretation and application as to which honest men may differ. 
 This reminder is especially necessary in the case of social service 
 commissions and others who claim to speak for the Church as a 
 whole. They will do well to remember that their utterances will 
 carry weight in proportion as they grow inevitably out of the Chris- 
 tian message, and convince the reason as well as the conscience of 
 those to whom they are addressed. 
 
 Even more formidable than the difficulties which are due to the 
 limitations of our knowledge are those which grow out of differences 
 of character. Not all people have reached the same point of moral 
 development. Many reject the principles of the Gospel altogether. 
 Others interpret them differently. We look forward to a time when 
 these differences will be overcome and all men will honestly en- 
 deavor to do what is right. But in our existing society this is 
 not yet the case and the presence of these conflicting elements raises 
 puzzling questions for the Christian conscience. Social progress is 
 possible only through the co-operation of njany different kinds of 
 people. What shall we do when people refuse to co-operate or ask 
 a price which we do not think it right to pay? 
 
 These considerations bring us face to face with the age-long ques- 
 tion of the relation of church and state. Our democratic institutions 
 assume that the majority must rule. But this majority consists of 
 many who are not Christians or who, if nominally Christians, do 
 not accept the full logic of their profession. What shall we do 
 then? Shall we acquiesce in the decision of the majority when that 
 decision seems to us to contravene Christian principles? If not, 
 how can we make our own convictions prevail? 
 
 It will help us to find our way through these perplexing ques- 
 tions if we remind ourselves of the views which have been held by 
 our fellow-Christians in the past. 
 
 Roman Catholics believe that both church and state are divine 
 institutions, but with different functions and authority. The state 
 is concerned with secular morality and enforces its decrees by 
 physical force. Justice is its great word and law the agency through 
 which justice finds expression. The Church, on the other hand, 
 has to do with the higher morality of religion. It appeals to inner 
 motives and makes love supreme. But this dualism is not final, 
 for God has given the Church authority over the state. The
 
 THE CHURCH AND THE NEW SOCIAL ORDER 159 
 
 Btate is an agent which the Church may use to promote the ends of 
 religion, and by using this agent the Church may in effect employ 
 force and enact law. It is the duty of every good Christian to 
 obey the Church in all things, but the state so far and so far only 
 as its acts accord with the teaching of the Church. In the exercise 
 of its function as a teaching body the Church may from time to 
 time pass judgment on the economic and political theories which 
 affect the life of man in society and as a matter of fact does so 
 frequently. When Rome has spoken it is the duty of all good 
 Christians to obey her voice and to do what she commands. 
 
 The older Protestant ethics took over the contrast between 
 church and state, but rejected the Roman claim of authority on 
 the part of the Church. Echoes of this claim lingered on in the 
 Geneva of Calvin and the theocratic state of the older Puritanism. 
 But the conscience that had broken with Rome would endure no 
 lesser substitute, and with the rejection of the Church's authority 
 in matters of politics the older method of affecting a reconciliation 
 was abandoned. Some Protestants were content to assign to the 
 state the lower sphere of civil justice— the justice of the natural 
 and unregenerate man. Others, like the English Erastians, were 
 inclined to put the state in the supreme place once occupied by the 
 Pope. On the whole, Protestantism has regarded obedience to the 
 state as a religious duty, though recognizing that in times of crisis 
 revolution may become necessary. Protestants and Catholics alike 
 have failed to apply the full Christian standard to man's political 
 relations, with the inevitable result in a dual standard of ethics. 
 
 The German theologian of the last generation who gave most 
 prominence to the social aspect of Christianity was Albrecht Ritschl. 
 The Gospel of Christ, he taught, is an ellipse with two foci, of which 
 one is redemption through Christ and the other the Kingdom of 
 God. In his theology, therefore, if anywhere, one would expect 
 to see the Christian ideal for society explained and applied. Yet 
 when one turned to the section which dealt with the state and its 
 duties,^ one found a strange hiatus. The state, it seems, is an excep- 
 tion to the operation of the principles which govern the life of the 
 ordinary Christian. Unselfishness should be the law of the indi- 
 vidual life. The state, on the other hand, must maintain the rights 
 
 * "Unterricht in der Christlichen Religion," Bonn, 1875. English translation 
 by Swing, "The Theolog>' of Albrecht Ritschl," New York, 1901, pp. 171 sq.
 
 160 THE CHURCH IN AMERICA 
 
 of its own citizens against the aggression of others. While the state 
 is never justified in the use of criminal means, it is yet not bound 
 by the same rules which govern the Christian individual.^ In the 
 sphere of politics, Christian principles do not apply. 
 
 Stripped of the veil of pious phrases with which it often cloaks 
 itself, the doctrine of Ritschl is the doctrine of the modern state 
 everywhere. The supreme attribute of the state is sovereignty, and 
 since there is no super-state to which all others are subject, each 
 nation is ethically justified in asserting its own rights against others 
 whenever it honestly believes them to be imperilled. Thus pre- 
 paredness, in the sense of military armament, becomes the patriotic 
 duty of every loyal citizen, and the possession of an army and navy 
 strong enough to assert any rights to which the nation may reason- 
 ably lay claim is the foundation-stone of foreign policy. 
 
 Such an attitude, if accepted as a finality, is fundamentally 
 unchristian. It overlooks the fact that nations, like the individuals 
 who compose them, are not isolated units, but members of a family 
 of which God alone is sovereign. Isaiah pictures the ancient rivals, 
 Egypt, Assyria, and Israel, as having the same Saviour and wor- 
 shipping the same God.- Jesus carries the thought farther in His 
 teaching concerning the Kingdom of God. It is our duty as Chris- 
 tians to formulate a standard for society which shall be true to this 
 ideal and to define our duty as patriots accordingly. 
 
 Such a formulation is attempted by the radical Protestants who 
 are known as pacifists. They not only believe that Jesus' principles 
 are applicable to state as well as to church, but that they are ap- 
 plicable now. They insist that Jesus has laid down a definite method 
 by which His principles are to be applied, which, if practised 
 by all Christians, would render possible the immediate realization 
 of the Christian social ideal. In particular this method precludes 
 the taking of human life for any purpose whatever. It outlaws 
 war not only for the selfish purpose of moral aggrandizement or 
 conquest, but even for self-defence and, what is still more difficult 
 
 ^ "Unterricht in der Christlichen Religion," Bonn, 1875. English translation 
 by Swing, "The Theology of Albrecht Ritschl," New York, 1901, p. 246. 
 "So long, however, as statecraft has to defend the rights of a people or a 
 state against hostility from other nations, while it is never justified in the 
 use of criminal means to this end, it is yet not bound by the same rules which 
 hold for the legal and ethical action of the individual Christian in his relation 
 to the state and in intercourse with other men." 
 
 =■ Isaiah xix, 23-25.
 
 THE CHURCH AND THE NEW SOCIAL ORDER 161 
 
 to accept, in defence of others. The fact that the state has ap- 
 proved a war cannot alter its essentially unchristian character. On 
 so fundamental an issue the individual conscience must assert itself. 
 To yield to the majority would be to deny the faith. 
 
 We have referred to pacifism not to debate again the question 
 whether it is ever right for the Christian to fight, but because it 
 illustrates one of the possible views which Christians may hold 
 in regard to social questions, the view, namely, that there is one 
 particular method of social action which is applicable to all in- 
 dividuals at all times. Such an opinion overlooks the fact that men 
 grow in insight as they grow in experience. What is right for a 
 man at one stage of his development may be wrong at another. 
 Moreover, all social action requires some degree of compromise. 
 In the realm of motive we face right and wrong in their purity. 
 But when it comes to action, duty is far less simple than the 
 catechism represents. Life does not always present us with a choice 
 between good and evil. Far more often we are required to choose 
 between a greater and a lesser evil. 
 
 The most familiar example of such a choice of evils is war. 
 If war always represented the self-assertive, and peace the self- 
 sacrificing principle, one could confidentially require of the Christian 
 that he be always a man of peace ; but in experience this proves not 
 to be the case. To fight for oneself is one thing; to fight for 
 others quite another; to fight as an assertion of the fundamental 
 principles of liberty and justice, which refusal to fight would im- 
 peril, another thing still. There is no doubt that to multitudes in 
 the late war the issue presented itself in the latter form. War 
 seemed to them so great an evil that it was hardly possible to 
 conceive a greater. Yet a time had come when to refrain from 
 fighting would involve them in a worse evil still, and so with a 
 clear conscience they gave themselves to the service of their coun- 
 try and believed that in so acting they were serving Christ as well. 
 
 What is true of war is true of all the lesser compromises of 
 which social life is full. In our collective action our choice, we 
 repeat, is seldom between good and evil. Most frequently it is 
 between a greater and a lesser good or a greater and a lesser evil. 
 Confronted with such an alternative, one must choose the course 
 which, on the whole, comes closest to the Christian ideal and throw 
 all one's strength against the evil which seems most seriously to 
 conflict with it.
 
 162 THE CHURCH IN AMERICA 
 
 There are different spheres within which such compromises 
 must be made. There are compromises rendered necessary by 
 degrees of knowledge. There are others made inevitable by differ- 
 ences of spirit. Some things we have to do because our fellows 
 have not yet come to see what we see; others because they do not 
 yet desire what we desire. But our reason in each case for doing 
 what we do and refraining from doing what we leave undone 
 should be that we believe that of the possible courses of action open 
 to us, the one we choose will, on the whole, do most to hasten the 
 time when all men will accept the Christian standard, and society 
 as a whole in all its elements be perfectly conformed to the mind 
 of Christ. 
 
 These principles determine the relation of the Christian to law. 
 In a democratic society, law is the instrument of social progress. 
 It registers the average opinion of society. A change in the law 
 is the most effective proof that the ideals of society are changing 
 and the social conscience being educated. The Christian, there- 
 fore, like all other good citizens, must see to it that so far aa 
 possible his ideals are embodied in the law; but he must be clear 
 as to the significance of what he is doing. A law that is imposed 
 by a majority on a minority may be a useful instrument in public 
 education and a significant register of social progress ; but from the 
 Christian point of view it fails of success unless it becomes the free 
 expression of the sincere conviction of those who live under it. 
 Law, as the Apostle long ago perceived,^ is a schoolmaster to dis- 
 cipline men for freedom; but the ideal is not realized until men 
 choose freely what the law prescribes, and would do what it orders 
 even if it were absent. 
 
 We must distinguish, then, between the function of the Chris- 
 tian as a citizen, helping to form the public opinion which deter- 
 mines prevailing social standards, and his special responsibility for 
 bringing men to accept the inner motives which are characteristic 
 of the Gospel. Faith and love are the distinctive marks of the 
 Christian social order, faith in the Father God who is planning 
 all for His beneficent end, love for the human individuals who are 
 progressively striving to realize His principles in the world. Where 
 these are absent society cannot be Christian. Whatever helps to 
 promote these is a legitimate object of social effort. 
 
 »Gal. iii, 24.
 
 THE CHURCH AND THE NEW SOCIAL ORDER 163 
 
 We have already pointed out three main aspects of our modern 
 life in which we feel pressure for the social application of the Gospel 
 —the conflict of race, the competition of industry, the rivalry of 
 politics. In each we need to work out a method of procedure in 
 which sincere Christians can unite. 
 
 3. Illustration of these Principles in the Relation of 
 the Church to Industry 
 
 One of the publications of the Committee on the War and the 
 Religious Outlook is a volume entitled, "The Church and Indus- 
 trial Reconstruction." ^ It is an attempt to do in this particular 
 sphere the thing which we have all agreed needs to be done ; namely, 
 to work out a mode of procedure in industrial matters which shall 
 express the common convictions of enlightened modern Christians. 
 The book is a product of more than two years' study by a repre- 
 sentative interdenominational group. It may therefore be taken 
 as a convenient guide for our present purpose. 
 
 The book begins with an analysis of the principles which should 
 determine the Christian attitude toward the industrial situation, 
 the principles of personality, of brotherhood, and of service, which 
 all Christians in theory accept. It paints the picture of what 
 society would be like if these principles were everywhere lived up 
 to, and men respected one another's personality, felt and acted 
 toward one another as brothers and made the service of each by all, 
 and of all by each, the general law. It contrasts with this picture 
 the existing state of society and shows how this violates the law of 
 personality, the law of brotherhood, and the law of service. Its 
 authors then raise the question how far these violations are due to 
 the system itself, how far to faults of character and insight on the 
 part of the men who use the system. This leads to an analysis of 
 what is meant by a social system, and the complicated ways in 
 which systems rise and are modified. It appears that there is a wide 
 field of agreement among students as to changes which are possible 
 and desirable in the present system. There is a further field in 
 which there is honest disagreement as to whether change would be 
 for the better or the worse. In this latter field, the authors 
 contend, the Church should proceed with caution, but where con- 
 
 * Association Press, New York, 1920.
 
 164 THE CHURCH IN AMERICA 
 
 ditions exist as to whose unchristian character all are agreed,^ it is 
 not only the right but the duty of the Church to deal with these 
 evils without delay. 
 
 Having thus defined the Christian ideal, the book proceeds fur- 
 ther to inquire how this ideal is to be realized. There are steps 
 which can be taken now to realize the Christian social ideal, which 
 indeed are being taken by more and more people. These the 
 authors proceed to catalogue, illustrating the different methods 
 which are being tried and the results which they have thus far 
 yielded. After a further discussion of those more remote and far- 
 reaching changes which must wait for the longer future, the book 
 goes on to inquire what are the duties of individual Christians in 
 their several capacities of employer, employee, investor, consumer, 
 and citizen, and concludes with a consideration of the responsibility 
 of the Church in its organized capacity to illustrate the Christian 
 social ideal. 
 
 More important than any specific conclusion reached in this 
 volume is the method which it uses. It is the co-operative method. 
 The book expresses the conclusions of a carefully chosen body 
 of Christians representing different churches and types of social 
 philosophy, who have come together with the sincere desire of dis- 
 covering for themselves and interpreting to their fellow-Christians 
 the teaching of the Gospel as to man's economic duties and relation- 
 ships. The authors take their departure from the principles of the 
 Christian religion and enter the field of industry at those points 
 only where these principles seem clearly to be at stake. They at- 
 tempt to separate the obvious Christian duties which all men 
 of goodwill must recognize, and the disputed territory of theory in 
 which men equally honest and sincere may differ. The effort is 
 made to keep the discussion as concrete as possible, and the prin- 
 ciples laid down and the duties enjoined are illustrated from 
 
 * Note the difference between this point of view and that which finds expres- 
 sion in the well-known phrase, "the zone of agreement." This phrase, fre- 
 quently used to describe the attitude of the Young Men's Christian Association 
 to disputed questions in industry, is ordinarily understood to mean that in 
 any question at issue between an employer of labor and his employees, the 
 Association will refuse to take sides. The principle here formulated refers 
 only to differences between Christians and states that as between those mat- 
 ters as to whose wisdom there is general agreement and those more doubtful 
 questions as to which Christians equally sincere and honest still differ, prefer- 
 ence should be given to the former.
 
 THE CHURCH AND THE NEW SOCIAL ORDER 165 
 
 cases where these principles and duties have proved their prac- 
 ticability by use. Finally, a clear distinction is made between the 
 Christian ideal for society and the Christian way of realizing that 
 ideal. 
 
 For it cannot be insisted upon too often that there is not simply 
 a Christian ideal, but a Christian way of realizing this ideal, and 
 it is quite as important for us to know the latter as the former. 
 There are some results which can be secured only in one way, 
 and the Kingdom of God is one of these. Impressive and substan- 
 tial as are its outward manifestations, it develops from within as 
 the plant from the seed, as the leaven in the lump. It spreads 
 by the contact of spirit with spirit. Outward change may smooth 
 the way for its advent, but it is an inward experience. The King- 
 dom of God is not eating and drinking, but righteousness and 
 peace and joy in the Holy Spirit.^ 
 
 It is one of the merits of the volume under review that the 
 authors perceive this so clearly. Much as they are interested in 
 finding out whither we ought to go, they are equally concerned to 
 know how we are to get there. The answer they give is the old 
 answer of religion from the beginning. We are to get there by 
 trusting God, loving our brother, and overcoming the obstacles 
 created by his ignorance or wilfulness in the only way in which such 
 obstacles can ever be finally overcome, by the change which time 
 brings in those who have been growing out of their old selves into 
 better selves, under the influence of education in the truth. 
 
 It is encouraging that so many realize this and are taking time 
 for the study which is necessary to overcome the difiiculties in the 
 way. In England this study has been carried further than here.- 
 But even in this country there are many persons who appreciate 
 the importance of the subject and are giving it their best attention.^ 
 
 *Rom. xiv, 17. 
 
 *Cf. "Christianity and Industrial Problems," London, 1918 (Archbishops' 
 Fifth Committee of Inquiry); "Quakerism and Industry: Being the Full 
 Record of a Conference of Employers, Chiefly Members of the Society of 
 Friends," Darlington, 1918; Tawney, "The Sickness of an Acquisitive Society," 
 London, 1920. Cf. also the stimulating article by Mr. Seebohm Rowntree on 
 the need of killing the war spirit in industry, New York Evening Post, Novem- 
 ber 10, 1921. 
 
 ^From recent correspondence with a well-known employer, the vice-presi- 
 dent of a large manufacturing company, the following is taken: 
 
 "A good many years' experience in business, employing large numbers of 
 men, has impressed me that the chief obstacle in the way of remedying the
 
 166 THE CHURCH IN AMERICA 
 
 The cordial welcome given to the bulletin of information issued by 
 the Social Service Commission of the Federal Council ^ is an encour- 
 aging indication of this awakening interest. The appearance of 
 volumes like the Interchurch investigation of the steel strike,^ and 
 the Report of the Denver Commission of Religious Forces on the 
 street car strike ^ in that city is another. The increasing emphasis 
 given to social questions in the classrooms of our theological 
 seminaries is still another. 
 
 What has been done so far, however, is only preliminary. The 
 number of persons who are giving their attention to these questions 
 needs to be vastly increased and the angles from which they ap- 
 proach the subject multiplied. Group study should be undertaken 
 not only by employers, but by workmen, and within each industry 
 by the men who are familiar with its particular problems. Con- 
 sumers and investors should study their special form of responsi- 
 bility and all these studies should be unified by some central body 
 interested in the larger aspects of the subject and bringing to bear 
 
 evil is the almost universal failure of capital and labor to understand each 
 other's difficulties and to get each other's point of view. They appear to be 
 equally stupid, though it is only fair to labor to say that, as a rule, employers 
 are much more difficult to teach than employees. In considering what can be 
 done to make capital and labor less blind to each other's problems, I am 
 impressed that before any real co-operation can be expected, there must be an 
 awakening of the individual conscience, and a lessening of the spirit of intense 
 commercialism. There is no greater power or influence for the accomplish- 
 ment of both than the Church ; in fact, I doubt if there is any other influence 
 than the Church which can do it, provided it goes about it in a way which 
 appeals to both capital and labor. 
 
 "There is no place, or ought not to be, where men should feel so free and 
 willing to express themselves, to meet each other halfway, to agree upon defi- 
 nite policies for mutual good, as in the Church." 
 
 This letter is typical of many similar ones. Thus the president of a large 
 insurance company, to whom the author had written expressing his apprecia- 
 tion of his attitude in a certain industrial matter, writes: "I believe and am 
 convinced that the way out of our very serious difficulties to-day is in prac- 
 ticing the principles which have been taught by the Christian Church for years. 
 
 "In this instance I am merely trying to bring to bear one of those great 
 principles, namely, the Brotherhood of Man." 
 
 ' A bimonthly bulletin issued by the Research Department of the Commis- 
 sion on the Church and Social Service. 
 
 ^ Cf . Report on the Steel Strike of 1919 by the Commission of Inquiry of 
 the Interchurch World Movement, 1920; Public Opinion and the Steel Strike 
 of 1919: Supplementary Reports to the Commission of Inquiry, Interchurch 
 World Movement, New York, 1921. 
 
 ^ Cf. p. 154, note 4.
 
 THE CHURCH AND THE NEW SOCIAL ORDER 167 
 
 upon the differences which arise the wider vision and impartial 
 judgment which comes from the Christian view of life as a whole. 
 To this subject we shall return again in another connection when we 
 discuss the educational work of the Church in its larger aspects.^ 
 
 4. Need of a Similar Application to the Questions of Race 
 and of Nationality 
 
 What the volume on "The Church and Industrial Reconstruc- 
 tion" endeavors to do for the subject of industrial relations, it is 
 equally important to do for the vexed questions of race and of 
 nationality. A short time ago a riot occurred in a Western city 
 of more than 100,000 inhabitants in which more than fifty per- 
 sons were killed, many more wounded, millions' worth of property 
 destroyed, and ten thousand Negroes rendered homeless by the 
 burning of the district in which they lived, while thousands of white 
 men looked on without raising a hand to put out the flames and 
 even threatened to shoot the members of the fire department if 
 they attempted to save life or property. The occasion of this la- 
 mentable occurrence was the complaint of a white woman elevator 
 operator who had been inadvertently jostled by a Negro who 
 stumbled as he was leaving the car. Behind this simple incident 
 lay a long story of misunderstanding and neglect which had so 
 strained the relations between the races that it needed only a 
 spark to start a moral as well as a physical conflagration.^ 
 
 What happened at Tulsa is a reminder of conditions which ob- 
 tain in many parts of the country. We hear of particularly flagrant 
 abuses, as when peonage leads to murder in Georgia, or some 
 crime, real or suspected, leads to lynching in some hitherto peaceable 
 community in the West or North. Of the causes that lie back of 
 these outbreaks we know far too little. When a Southerner like 
 Governor Dorsey risks misunderstanding and persecution by a 
 bold statement of the facts we applaud his courage.^ It seldom 
 occurs to us that as members of the Christian Church we are equally 
 responsible with him for seeing that these evils are abated and a 
 more Christian relation between the races introduced. 
 
 Yet surely no responsibility could be plainer. How can we 
 
 »Cf. Chapters XIV, XVI. 
 
 'Cf. Nation, June 15, 29, 1921; Survey, June 11, July 2, 1921. 
 
 •Cf. New York Times. May 1, 1921.
 
 168 THE CHURCH IN AMERICA 
 
 preach brotherhood to Chinese and Japanese if we are unbrotherly 
 to our own colored Americans? Some things we may not be able 
 immediately to accomplish. On others we may honestly disagree. 
 A few elementary matters we may surely take for granted. The 
 Negro has a right to humane treatment, to a just trial before the 
 law, to an opportunity to earn an honest living and have a decent 
 home, to an education for his children and a sphere of self-expres- 
 sion for himself. An obligation rests on us as Christians to find out 
 wherein our present treatment of the Negro involves the denial of 
 these elementary rights and to see what we can do to remedy the 
 evil.^ 
 
 What is true of the relation of the races in our own country 
 is equally true of the relation of nations to one another. In this 
 field full of difficulties and perplexities, there must be careful 
 thinking if Christian principles are to prevail. That they can be 
 made to prevail is clear from the widespread response to the first 
 proposal of the League of Nations, and the equally marked revulsion 
 of feeling which swept over the nation when it began to appear 
 that the public sentiment of the different peoples was not yet ripe 
 for a Christian solution and that there was danger that the League 
 of Nations might become simply a device for enforcing the right 
 of the victor over the vanquished. Surely there is some other and 
 better way than that which has led the nations to this "Pentecost 
 of Calamity." 
 
 What we need, then, is a sober and careful study of the inter- 
 national situation with a view to determining the sphere in which 
 the moral infiuence of the Church should operate and how it is 
 to be effectively brought to bear. In the midst of much on which 
 we differ, we shall find some things on which we can agree. The 
 first step toward the better international future to which we look 
 forward is common action within the territory of agreement. Out 
 of the habit of working together will grow confidence in one another, 
 and each step forward will point the way to the next. 
 
 * An encouraging beginning has been made through the creation of the 
 Federal Council's Commission on the Church and Race Relations, a repre- 
 sentative group of men and women of both races and different ecclesiastical 
 and geographical cormection. 
 
 In this connection reference should be made to the excellent work done 
 by the Inter-Racial Commissions functioning in many Southern communi- 
 ties, as well as by the University Commission on Race Relations.
 
 THE CHURCH AND THE NEW SOCIAL ORDER 169 
 
 5. Consequences for the Social Mission of the Church 
 
 The foregoing discussion will help us to define more clearly 
 the nature and limits of the Church's social responsibility. This 
 responsibility is fourfold. The churches are responsible (1) for 
 keeping the Christian ideal for society constantly before men's 
 minds; (2) for producing men and women who in their several 
 spheres of activity apply Christian principles to social relations, 
 thus increasing the evidence that Christianity is socially practica- 
 ble; (3) for keeping people informed of what is being done in the 
 social application of Christianity, and so helping to create a public 
 opinion which will make it possible to Christianize all our institu- 
 tions; (4) and in the meantime, while the process is still incomplete, 
 for conducting their affairs in such a way as to give a convincing 
 demonstration that a Christian institution is possible. 
 
 (a) All four of these are important, but the first, under the 
 conditions of our modern life, is all important. The most serious 
 of all the obstacles to realizing the Christian ideal for society is 
 the fact that so many, even among professing Christians, have not 
 yet accepted it as an ideal. 
 
 What would society be like if Jesus could have His way? Let 
 the authors of the volume on "The Church and Industrial Recon- 
 struction" answer for us. 
 
 "It would be a co-operative social order in which the sacredness 
 of every life was recognized and everyone found opportunity for the 
 fullest self-expression of which he was capable; in which each indi- 
 vidual gave himself gladty and whole-heartedly for ends that are 
 socially valuable; in which the impulses to service and to creative 
 action would be stronger than the acquisitive impulses, and all 
 work be seen in terms of its spiritual significance as making possible 
 fulness of life for all men ; in which differences of talents and capac- 
 ity meant proportional responsibilities and ministry to the common 
 good; in which all lesser differences of race, of nation, and of class 
 served to minister to the richness of an all-inclusive brotherhood; 
 in which there. hovered over all a sense of the reality of the Christ- 
 like God, so that worship inspired service, as service expressed 
 brotherhood." ^ 
 
 * Pp. 31, 32.
 
 170 THE CHURCH IN AMERICA 
 
 The acceptance of such an ideal does not require the surrender 
 of the related ideals of patriotism, or of race or class loyalty, any 
 more than the acceptance of these supersede the primary duty 
 of each man to his own family and his own individuality. I do 
 not love wife or children less because I love my country. I am 
 not less conscious of my duty to develop my personality to its fullest 
 capacity because I respect my friends and rejoice in their happiness 
 and success. As each social unit is made up of lesser units, each 
 of which in turn has its independent life and value, so society as a 
 whole is made up of smaller social groups whose welfare and prog- 
 ress contribute to the success of the whole. As the welfare of each 
 individual is essential to the well-being of the family, so the pros- 
 perity of each nation is essential to the progress of mankind. In 
 the foreign-missionary enterprise we have recognized this in prin- 
 ciple. It remains to draw the consequences for our political and 
 economic life. We must take the general principles of the Gospel — 
 principles to which all Christians would assent in the abstract — 
 and translate them into such concrete terms as hours and wages, 
 tariffs and immigration acts, the protection of women and children, 
 the right of workers to organize for their own advancement, and 
 their interest in the product of the industry of which they are a part. 
 
 (b) Words alone are not enough. Unless the witness of Chris- 
 tians is translated into terms of human life, the Church will find 
 scant hearing for its social message. Men and women must be 
 found who in their several spheres will apply Christian principles 
 to their relations to their fellows and so make their contribution to 
 the proof that Christianity is socially practicable. 
 
 There is nothing new in this. It is only the repetition under 
 modern conditions of the demand for personal consecration and 
 discipleship which has always been characteristic of Christianity. 
 What is new is the environment in which this ministry must be 
 rendered. In the mass production of modern industry the indi- 
 vidual has been lost in the machine. Direct contact between em- 
 ployer and employee is no longer possible. More and more, human 
 beings tend to be looked upon as the raw material of production, 
 like pig-iron or coal. They have become hands on the lever, num- 
 bers in the balance-sheet. The Church must help to restore them 
 to their true status as human beings with spiritual aspirations and
 
 THE CHURCH AND THE NEW SOCIAL ORDER 171 
 
 ideals. What Jesus said to His first disciples, "Come ye after me, 
 and I will make you to become fishers of men," ^ we must repeat 
 to-day. But the method by which we must reach the men we are 
 seeking has become infinitely more complex than it was in Jesus' 
 day. Often it is no longer possible for one individual directly to 
 touch another. If he is to be reached at all, he must be reached 
 through others. All our relationships must be organized in such a 
 way that the human significance of what we do shall appear at 
 each stage of the process. For this there must be intelligent co- 
 operation on a world-wide scale. 
 
 (c) This suggests a third responsibility of the Church; namely, 
 its responsibility for forming a Christian public opinion. The 
 Church must inspire in its own members a desire to apply Christian 
 principles to the part of life they can control. It must be able 
 to point to particular groups who are living in the Spirit of Christ 
 and proving in their own experience that His ideal is a practicable 
 ideal. But this alone is not enough. These isolated individuals 
 must be related to one another, these independent experiences cor- 
 related and interpreted. The lessons learned by the few must be 
 shared by the many, and a public opinion be formed which in time 
 will make it possible to Christianize all human relationships. 
 
 As a force for the formation of public opinion, the American 
 Protestant churches command resources of which they have scarcely 
 begun to realize the magnitude. The case of prohibition reminds 
 us of what can be done by the churches when they are alive and 
 organized. Prohibition, however, deals with but a single evil. Once 
 let the churches realize their responsibility for the greater causes 
 of which we have been speaking, the cause of social justice and of 
 international brotherhood, and there is no limit to what they may 
 hope to accomplish. 
 
 (d) Whatever may be true of social institutions in general, 
 there is one sphere in which it would seem as if the Christian social 
 ideal could at once be completely realized. That is in the Church 
 itself. The Church is an epitome of human society. Like the state, 
 it is a government with laws and officers to enforce them, and it 
 faces in principle all the problems of government. Like Big Busi- 
 ness, it is an owner of property, and an employer of labor on a 
 colossal scale. Like the nation, it includes men of every race, but 
 * Mark i, 17.
 
 172 THE CHURCH IN AMERICA 
 
 unlike the nation it is itself an international society. In the Church, 
 then, we have an experiment station in which we may test the social 
 practicability of the Gospel. Where can we find a better oppor- 
 tunity to put our principles to the proof? ^ 
 
 Yet, as a matter of fact, the demonstration which the Church 
 might give has not yet been given. Institutional Christianity is 
 itself only in part Christian. The Church, like the society of which 
 it is a part, is the scene of compromise and limitation. Instead 
 of being an argument for, it is often an argument against, the prac- 
 ticability of the Gospel. How often we hear men saying, "I could 
 be a Christian if it were-not for the Church." Must this condition 
 of things continue? If not, what is the remedy? 
 
 ^Cf. W. Adams Brown, "Can We Keep the Church Christian?" Christian 
 Century, June 2, 1921.
 
 CHAPTER X 
 
 THE CHXJECH AS SPIRITUAL SOCIETY AND AS ECCLESIASTICAL 
 INSTITUTION 
 
 1. Possible Attitudes Toward the Divisions of Christendom — The 
 
 Movement for Church Unity and the Questions of 
 
 Principle It Raises 
 
 A STUDY of the responsibility of the Church for the social appli- 
 cation of the Gospel brings us face to face with a new question; 
 namely, what we mean by the Church and how it is to function. 
 
 At first sight there seems to be no such thing as the Church, but 
 churches, partly independent, partly rivals, often working at cross- 
 purposes, always more or less ineffective, illustrating in their own 
 life and conduct all those phenomena of hesitation and compromise 
 which we have seen to be characteristic of the life of men in society. 
 Granting that we can solve our theoretical problems, that we see 
 clearly what the Church ought to be and to do, how can we bring 
 this standard to bear upon the existing churches? 
 
 To this question the Roman Catholic Church has a definite 
 answer. The reason for the weakness of the Church lies in its 
 divisions. By human wilfulness and frailty men have transformed 
 a divine institution into a group of human experiment stations, and 
 with the transformation have sacrificed the authority and majesty 
 which is the distinctive attribute of the true Church. For this evil 
 there is but one remedy — repentance and amendment. The schis- 
 matic bodies should confess their error and return to their original 
 allegiance. They should acknowledge the supremacy of Peter, 
 and accept his leadership. Then, the wounds of Christendom 
 healed, the Church would be once more revealed in its divine ideal, 
 and would reassume the spiritual leadership which is its divine 
 prerogative. 
 
 It is a solution as appealing as it is simple, if it were not for 
 one awkward and incontrovertible fact — the presence of other 
 churches, as conscious of their divine prerogatives as Rome, which 
 
 173
 
 174 THE CHURCH IN AMERICA 
 
 question her authority and compete for the right to rule over their 
 fellow-Christians with a confidence as unshaken as hers. The 
 Greek Orthodox Church regards Rome herself as schismatic and 
 heretical. The rival sects of Protestantism may differ in many 
 things; they share the conviction that they have preserved the 
 pure and unadulterated Gospel from the corruption of Rome. 
 
 A further difficulty with the Roman solution is the inability of 
 the churches that adopt it to show any such monopoly of the Chris- 
 tian virtues as would seem to justify their claim. If the reason 
 we require an infallible Church is that it is our only means of 
 delivery from the effects of human sin and ignorance, then we should 
 expect to find the Church which possesses this unique revelation il- 
 lustrating in an exceptional degree the Christian qualities which 
 divine revelation was designed to produce ; but no such demonstra- 
 tion can be given. In the court of morals no church can lay claim 
 to a monopoly of the virtues, nor can all the churches together 
 deny to those outside some share at least in the faith and love 
 which are the choicest possessions of the Christian. The Church, as 
 Roman theologians have long ago clearly perceived, is a corpus 
 permixtum — including in its membership good and evil, saint and 
 sinner. Like every human institution, it depends for its success 
 upon the men and women who administer it, and these — in the 
 Church as in the state — are fallible and sinful.^ Dante, good 
 Catholic as he was, found room for more than one Pope in hell. 
 Harnack, from the Protestant side, has summed up his view of the 
 situation in the pregnant sentence: "Where there is a church, there 
 is always a little bit of the world!" 
 
 Confronted with these facts, the extreme liberals discard alto- 
 gether the idea of one outward visible church. They believe that 
 the true Church, the Church of the New Testament, is an invisible 
 and spiritual thing. It is the fellowship of believers, the company 
 of all the men and women who share Christ's ideal and are working 
 for His ends. This society has no fixed limits. It is not confined 
 to any ecclesiastical organization, nor to all of them together. It 
 is like the spirit in the human body — an inward presence, felt 
 
 ^ The only exception which is admitted by the Roman Church is the Pope, 
 and then only when he speaks ex cathedra; that is, "when in discharge of the 
 oflBce of pastor and doctor of all Christians, by virtue of his supreme Apostolic 
 authority he defines a doctrine regarding faith or morals, to be held by the 
 universal church."— Dogmatic Decrees of the Vatican Council, Chapter IV.
 
 SPIRITUAL SOCIETY AND ECCLESIASTICAL INSTITUTION 175 
 
 rather than seen, known by its effects but not exhausted by them, 
 it is therefore a waste of breath to talk of outward unity. Whether 
 there be one Church or a hundred matters little, provided that the 
 ideals for which the churches stand find expression in consecrated 
 human lives. 
 
 There are two reasons why this view of the Church is unsatis- 
 factory. In the first place, it overlooks the fact that outward or- 
 ganization seems to be the inevitable consequence of spiritual unity. 
 In the second place, it is blind to the equally obvious fact that in- 
 effective organization produces unfortunate spiritual results. 
 
 We have already seen illustrations of this truth in connection 
 with the labor movement. At heart the labor movement is a spir- 
 itual movement, embodying men's desire for self-expression and self- 
 realization. But this desire is impotent unless it can create instru- 
 mentalities through which to function. So we see the growth of 
 labor unions, and their association in the Federation of Labor, and 
 the formation of Socialist clubs, and their incorporation in indepen- 
 dent political parties, not arbitrarily or because of the selfishness 
 and wilfulness of individual leaders, but by an inner necessity grow- 
 ing out of the nature of the movement itself. 
 
 As the labor movement illustrates the necessity of organization, 
 so it teaches us the danger which may spring from organization of 
 the wrong kind. Where workmen and employers — fellow-workers 
 in the same industry — have no common organization through which 
 that unity can find expression, suspicion and misunderstanding are 
 inevitable. The natural desire of each group to advance its own 
 interests develops easily into a doctrine of class antagonism. The 
 belief in the essential incompatibility of interests as between labor 
 and capital, and other teachings which foster suspicion and distrust 
 between men could not gain the power they have if they were not 
 systematically inculcated by persons who speak with the prestige 
 which official position gives them.^ On the other hand, employers' 
 associations, formed for the legitimate purpose of mutual informa- 
 tion and helpfulness, may become agents in promoting social sus- 
 picion and ill-will, and their deliverances, by their impersonal char- 
 acter, may have weight and influence which no individual utterance 
 could carry. What we need is an organization in which both em- 
 ployers and workers are represented, which can approach the points 
 
 ^Cf. The Constitution of the I. W. W. already cited, p. 38.
 
 176 THE CHURCH IN AMERICA 
 
 in dispute between the parties from the standpoint of the welfare 
 of the industry as a whole,^ As it is, the inherent difficulties of the 
 situation are aggravated by the machinery designed to deal with 
 them. What should be a help in bringing minds together proves 
 often an agency for keeping them apart. 
 
 From this situation there is but one way of escape — better or- 
 ganization. To dispense with organization is the most futile of all 
 remedies for social ills; for organization is of the very essence of 
 life in society. The only way to correct the evils of organization is 
 to devise better methods of organization. The one sure remedy for 
 a bad institution is a good one. 
 
 An illustration in point is the present international situation. 
 Why is it that it is so much easier to stir up ill-will between the 
 nations than to bring them together for mutual helpfulness? The 
 answer is obvious — because our political machinery is planned for 
 the first purpose, and not for the second. We have constructed 
 the state on the hypothesis that all other states are its natural 
 enemies, and when we try to bring states together for other pur- 
 poses than self-protection, the old associations are too powerful to 
 be overcome. We must not only see that the methods we have 
 been following are wrong, we must not only produce a powerful 
 body of sentiment favoring conciliation and peace; we must create 
 the machinery through which this sentiment can function. We must 
 
 * Among the many proposals that are being brought forward for the settle- 
 ment of industrial disputes, that offered by the Denver Trades and Labor 
 Assembly is especially interesting. The resolution embodying it is as follows: 
 
 "Whereas, capital and labor are rapidly drifting toward a condition of 
 industrial warfare which will be disastrous to the general welfare of America, 
 and 
 
 "Whereas, we believe that it is the duty of men to reason together rather 
 than to blindly seek selfish advantage, and 
 
 "Whereas, labor is willing to rest its case upon the application of the 
 Golden Rule and the teachings of the Carpenter of Nazareth; therefore 
 
 "Be it Resolved, That we, the Trades and Labor Assembly of Denver, 
 invite the employers of Denver to appoint a committee of six members to 
 meet with a like number representing the Trades and Labor Assembly and the 
 Building Trades Council, to form a Good Will Council. This body shall 
 select a thirteenth member by mutual agreement to be the presiding officer. 
 We suggest that this 'Good Will Council' meet every two weeks. To this 
 body any industrial dispute or difficulty may be referred." 
 
 The Ministerial Alliance of Denver urged the employers to accept the 
 proposal and it is now reported that they have appointed their representatives.
 
 SPIRITUAL SOCIETY AND ECCLESIASTICAL INSTITUTION 177 
 
 replace the old divisive institutions which have brought civilization 
 to this lamentable pass with new institutions, international in char- 
 acter, whose avowed aim is unity .^ 
 
 This insight is the driving spirit in the movement for Christian 
 unity which is so much in evidence in our day. We realize that our 
 kindly feelings toward our fellow-Christians, to be effective, must 
 express themselves in action. And that means that we must organ- 
 ize. When Rome threatened spiritual liberty, it was necessary to 
 assert the right of the free spirit to break with the past, just as it 
 was politically necessary for our fathers, a century and a half ago, 
 to assert the right to break with the mother country. New occasions 
 teach new duties. Our need to-day is of unity quite as much as of 
 freedom. But unity, in church and state alike, can find expression 
 only through organization. 
 
 The present movement for unity takes two forms: that for 
 organic and that for federal unity. The former takes its departure 
 from the nature of the Church, the latter from the need of the 
 world. The movement for organic imity seeks, through a study of 
 the nature and function of the Church as revealed in its foundation 
 and history, to find some way through which the separated bodies 
 of Christians can be brought together in a single visible and cor- 
 porate body. The movement for federal unity, on the other hand, 
 tries, through a study of the present tasks of the jl^hurch, to find 
 a way in which the different denominations which are addressing 
 themselves to these tasks separately may be associated in some co- 
 operative movement which shall pool their resources and give them 
 the authority and spiritual power which they lack when separated. 
 The two are not necessarily inconsistent. Federal union may be a 
 step toward organic union. Organic union when it comes, in church 
 as in state, may prove to be federal.^ 
 
 The chief differences which must be adjusted in any attempt to 
 secure union, whether organic or federal, concern four points: (1) 
 the significance of the institution for religion; (2) the extent of free- 
 
 * More important than any decision which the new Court of International 
 Justice at the Hague may render, is the mere fact that it exists. 
 
 * On the meaning of the terms Federal and Organic Union and the possible 
 relations between them, cf. W. Adams Brown, "How We May Unite," Con- 
 structive Quarterly, June, 1921; cf. also "Christian Unity: Its Principles and 
 Possibilities," pp. 8-12.
 
 178 THE CHURCH IN AMERICA 
 
 dom and variety possible within it; (3) the form of organization 
 most to be desired; (4) the means of securing the agreement neces- 
 sary to bring about the desired results. 
 
 2. Different Views of the Significance of the Church 
 as an Institution 
 
 Fundamental among the differences between Christians is the 
 difference in their view of the significance of the Church as an insti- 
 tution and its relation to the society of free personalities which it 
 serves. The high churchman of every school views that relation 
 as fundamental. It is the institution rather than the persons who 
 compose it which is the channel of divine revelation. The institu- 
 tion, therefore, precedes and makes possible the spiritual society. 
 
 Those who take this view do not deny the difference to which 
 we have already referred between the ecclesiastical organization and 
 the spiritual society of which it is the servant and expression; but 
 they regard the former as antecedent to the latter. They believe 
 that it is antecedent in time. Christ founded His Church as an insti- 
 tution in order that He might bring into existence His Church as a 
 spiritual society. They believe that it is antecedent also in impor- 
 tance. Without the institution, the society of persons could not be ; 
 for to it Christ has committed that truth and grace which alone 
 enable it to function effectively in His name. Thus the high 
 churchman finds that everything depends upon the right organiza- 
 tion. Apostolic succession does not seem, to the high Anglican, 
 simply a matter of ancient order or of ecclesiastical expediency. It 
 is the condition of the existence of the Church ; for without it the 
 grace which makes a valid sacrament could not be conferred. 
 
 We have said that this view is common to high churchmen ^ of 
 every school. Anglo-Catholics share it with Roman Catholics. It 
 explains an exclusiveness which many Christians of other schools 
 find it hard to understand. The high churchman does not regard 
 the business of securing unity as a matter of bringing equals 
 together. He sees in it the recall of prodigals to their Father's 
 house. 
 
 ^"High churchman" is used here in a restricted sense to denote those who 
 hold a view of the Church which excludes all Christians who do not accept 
 their definition of what the Church is. The term is often used in a broader 
 sense to include all Christians who have a high sense of the value of institu- 
 tional Christianity.
 
 SPIRITUAL SOCIETY AND ECCLESIASTICAL INSTITUTION 179 
 
 This spirit of uncompromising devotion to the institution is 
 found among many who would deny it in theory. High church 
 Presbyterians and Lutherans consider the Bible and not the Church 
 as the pillar and ground of the truth, or rather the Gospel which 
 the Bible enshrines. But since that Gospel is embodied in definite 
 creeds and these creeds are made the test of orthodoxy (in practice 
 at least, whatever may be true in theory) the ultimate outcome is 
 the same. In each case loyalty to the truth is identified with 
 loyalty to a certain institution. In each case compromise with 
 other bodies would involve betrayal of a divine trust. In each 
 case, therefore, the representatives of this view meet any proposal of 
 unity which does not involve the complete acceptance of their terms 
 with a "Non possumus." 
 
 The difficulty with this position is that it gets us nowhere. 
 The claims of other churchmen equally confident of the right of 
 their position are met in the spirit of absolute denial. Its analogue 
 in politics is the German theory of the state. As state stood over 
 against state in the uncompromising affirmation of sovereignty, so 
 church stands over against church. From this impasse there are 
 only two possible ways out — the appeal to force and the appeal to 
 reason. The appeal to force we have abandoned with the Inquisi- 
 tion, and with the cessation of wars of religion. Even in the days 
 when it was practised it was futile. At most it could induce out- 
 ward conformity, not change of heart. So there seems no way out 
 for modern men but the appeal to reason. If the churches are 
 ever to come together it must be in some such way as this. 
 
 By the appeal to reason, we do not, of course, mean the belief that 
 arguments as such can ever produce agreement among Christians. 
 Religion concerns more than the mind, and makes its appeal to 
 feeling and will as well as thought. We use reason in the compre- 
 hensive sense of the term to include all the activities of the free spirit 
 as it reacts to its environment and builds up the edifice of convic- 
 tion out of the experiences which have come to it through its con- 
 tacts with reality. This is the sense in which our Protestant 
 forefathers understood it when they claimed the right of private 
 judgment against Rome and included among the cardinal loyalties 
 which none could deny without betrayal of trust the freedom of 
 conscience for the sake of which they had broken away from the 
 mother church.
 
 180 THE CHURCH IN AMERICA 
 
 The low churchmen, accordingly, are searching for unity through 
 the consensus of Christian experience. If each man seeks God sin- 
 cerely in his own way, he will find many joining him in his quest; 
 for God, who is truth itself, cannot be inconsistent with Himself, 
 and what one man learns of Him through his personal experience 
 of salvation will be paralleled in the history of every other man who 
 has passed through a similar experience. If freedom be given full 
 scope, it would seem, then, that unity must follow in due time. 
 
 Yet the results which have thus far followed from the applica- 
 tion of this method of free experiment might well discourage its 
 advocates. High churchmen rest their case against it on the divi- 
 sions of Protestantism. They tell us that the private judgment to 
 which liberals so confidently appeal has rent Christendom into a 
 hundred warring sects and divided each of them into different 
 schools of opinion. It has no final authoritative coiu-t of appeal. 
 It is impotent to give the certainty for which the human heart 
 craves. In a word, it represents the bankruptcy of religion. When 
 one looks at the situation of Protestantism to-day, one feels that 
 there is much to be said for the high churchman's point of view. 
 
 It may prove, however, that the trouble is not so much with 
 the method as with the way in which it has been used, and above 
 all with the anticipations which have been entertained concerning 
 it. The old ideal of uniformity dies hard, and the Reformers who 
 broke with Rome in their theory of the way revelation came, pre- 
 served the assumption of the older Church as to the marks by which 
 it was to be recognized. That God should speak to different people 
 in different ways, that a man might reject their conception of truth 
 and yet be in the way of salvation, seemed to our fathers diflficult 
 if not impossible to believe. The divisions of Protestantism were 
 the inevitable result of the attempt to secure complete agreement on 
 the basis of freedom. Each variation of opinion required a new 
 organization, because it could not find the liberty it required in the 
 old. 
 
 From the difficulties of this situation the historical spirit helps 
 to deliver us. It shows us that the causes which gave birth to the 
 Protestant churches were entirely natural and inevitable. Some of 
 them were the expression of different ideals of the religious life, 
 ideals which have persisted to this day and have present significance 
 for us. Some of them, like the great organization which Wesley
 
 SPIRITUAL SOCIETY AND ECCLESIASTICAL INSTITUTION 181 
 
 founded, came into existence because definite tasks needed to be 
 performed. Still others owe their perpetuation to differences of 
 tradition or sentiment, loyalty to some leader, or response to some 
 sesthetic value rooted in the past. These differences have not the 
 momentous and necessarily divisive effect our fathers thought they 
 had; but they are not purely arbitrary or negligible. Some of them 
 have served a useful purpose in the past; others still serve such a 
 purpose to-day. 
 
 We may learn a lesson here from the Roman Catholic Church. 
 We think of the Roman Catholic Church as realizing in a high 
 degree its ideal of unity; but it is unity in variety. In Catholicism, 
 too, different types of religious experience are found, and theologians 
 differ as to the correct interpretation of doctrine. Nor arc these dif- 
 ferences merely private and academic. They have embodied them- 
 selves in institutions with a long history and powerful organiza- 
 tion. What the different denominations are to Protestantism, the 
 rival orders are to Roman Catholicism. The struggle for power 
 between the Franciscan and the Dominican, and later between the 
 Society of Jesus and the older orders, fills many a page of church 
 history. So generally recognized is the fact of difference that it has 
 found expression in official Roman Catholic theology in the distinc- 
 tion between the religious and the secular life. The saint is held 
 to a higher standard than the ordinary Christian and may be granted 
 exemption from the ordinary means of grace upon which less ad- 
 vanced Christians must rely for their salvation.^ 
 
 In the light of these facts the older ideal of uniformity is being 
 generally abandoned by thoughtful Christians. The unity now 
 sought is a imity which makes room for difference. The surrender 
 
 ^It was not an easy task to bring the different Protestant organizations 
 together in the General War-Time Commission of the Churches. But if we 
 have been correctly informed, it was no less difficult to reconcile the different 
 interests which co-operated in the National Catholic War Council. Cf. Wil- 
 liams, "American Catholics in the War," p. 114. "Despite the contrary opinion 
 held by so many non-Catholics, the fact remains that there are no more 
 convinced and at times stubborn individualists than Catholics. The idea that 
 they comprise a vast, compact organization, which can be set in motion at a 
 touch from authority, the impulsion of the central will operating efficiently 
 and immediately through the bishops and the priests, is true only and solely 
 in purely spiritual matters— in the region of the defined dogmas of the Faith. 
 In all other concerns, and in all questions of methods. Catholics, and in par- 
 ticular the Catholics of the United States, constitute a very large aggregation 
 of separate schools of thought and types of action."
 
 182 THE CHURCH IN AMERICA 
 
 of the convictions which any group of Christians hold sincerely is 
 not asked, nor the repudiation of a past laden with sacred memories, 
 rather the inclusion of these treasures in a larger unity. "The 
 philosophers of religion," once said a great philosopher, "have all 
 been right in their affirmations. Their error has lain in their 
 denials." We are coming to see that this may be true of the Chris- 
 tian denominations. 
 
 3. Different Views of the Limits of Legitimate Variation 
 within the Church 
 
 How shall we determine the extent of legitimate difference? 
 Can it include the existing denominations or must they give way 
 to other forms of Christian organization? Or shall we retain some 
 and suppress others, and if so, which? These questions introduce 
 us into the very heart of the present debate concerning church 
 unity. 
 
 Formidable difficulties meet us in every phase of the Church's 
 work — in its doctrine, in its organization, in its mode of worship. 
 Recent proposals for church union have tried to reduce the range of 
 debate by specifying certain irreducible minima which may be taken 
 as the basis of further discussion. Thus the well-known Lambeth 
 quadrilateral specified the Apostles' and the Nicene creeds as the 
 irreducible minimum in the field of doctrine; the two sacraments 
 with the words of institution in the field of worship; and the historic 
 Episcopate in the field of organization.^ Unitarians would reject 
 the second as committing them to the doctrine of the Trinity. The 
 stricter Baptists would be dissatisfied with the third as not exclud- 
 ing infant baptism or insisting upon immersion as the only valid 
 form of this ordinance; while most Protestant Christians, especially 
 
 *"I. The Holy Scriptures of the Old and New Testaments as 'containing 
 all things necessary to salvation,' and as being the rule and ultimate standard 
 of Faith. 
 
 "II. The Apostles' Creed, as the Baptismal Symbol ; and the Nicene Creed, 
 as the sufficient statement of the Christian Faith. 
 
 "III. The two Sacraments ordained by Christ Himself — Baptism and the 
 Supper of the Lord — ministered with unfailing use of Christ's words of insti- 
 tution, and of the elements ordained by Him. 
 
 "IV. The Historic Episcopate, locally adapted in the methods of its admin- 
 istration to the varying needs of the nations and peoples called of God into 
 the unity of His Church." 
 
 Quoted in Manning, "The Call to Unity," New York, 1920, p. 123.
 
 SPIRITUAL SOCIETY AND ECCLESIASTICAL INSTITUTION 183 
 
 those of Congregational or independent antecedents, would object 
 to the fourth as unduly limiting the form of the Church's organiza- 
 tion and above all as denying the title of church to bodies of 
 Christians not episcopally organized, although they have shown in 
 their history and experience all the marks of the presence of God's 
 Spirit. The Disciples on their part would reject all three conditions 
 as adding man-made requirements to the sole condition of church 
 membership properly to be required of the Christian; namely, the 
 acceptance of the Bible, as interpreted by the individual conscience, 
 as the final and sufficient standard. 
 
 A further difference of importance relates to the extent to which 
 the Church as an institution may rightly enter into political and 
 economic questions. Some denominations are conservative on this 
 point, maintaining that the sole duty of the Church is to win indi- 
 viduals to Christ through the witness of the Gospel and that any 
 attempt to realize a Christian society that is not based upon such 
 antecedent conversion is in effect a perversion of the Christian wit- 
 ness. Others favor a wider extension of the Church's mission. 
 Agreeing that it is the Church's duty to witness to the truth, they 
 think that one of the chief reasons why that witness has so little 
 power is the indifference of Christians to the patent facts of social 
 oppression and injustice, for so long as these remain uncorrected 
 they constitute a most powerful argument against the reality of the 
 Christian God. 
 
 More important, however, than any differences in the conclusions 
 reached are the different presuppositions from which the disputants 
 approach the debate. One group believes that the Church has a 
 certain definite and fixed constitution which was imposed upon 
 it by Christ at its foundation, and which cannot be altered or 
 modified without the sacrifice of the grace which makes it a super- 
 natural institution. It is not a question of what we think desirable 
 for the Church, but of what Christ has revealed concerning the 
 Church. When that has been determined, the time for question is 
 over. It becomes our duty loyally to follow the direction which 
 our Master has given. 
 
 On this common basis we find wide varieties of individual inter- 
 pretation. Indeed, it is instructive to obscr\'e what strange bed- 
 fellows philosophy makes of men. Both the high church Epis- 
 copalian and the Southern Baptist believe that there is divine
 
 184 THE CHURCH IN AMERICA 
 
 authority for but one view of the Church's constitution. Each holds 
 that Christ has definitely prescribed a certain way of observing 
 His ordinances. Each makes unquestioning obedience to the divine 
 command his justification for the refusal of fellowship with those 
 who think otherwise.^ The result is the lamentable condition of 
 our divided Christendom. 
 
 Observing such an outcome, many Christians are convinced that 
 there is something wrong in the process by which this conclusion 
 is reached. They, too, believe that the Church as an institution 
 has a divinely appointed mission to fulfil in the world and that it is 
 not a matter of indifference how it is organized on lines of creed, 
 polity, and worship, but they are convinced that the way to discover 
 the true method of organization is to study the lessons which God's 
 Spirit has been teaching His people in the course of the Church's 
 entire experience. They think of the Church as a living organism 
 consisting of persons spiritually united to Jesus Christ and progres- 
 sively taught by Him as to His will. In the course of its history 
 under the guidance of God's Spirit this living organism develops 
 the external forms through which its inner life is expressed. These 
 forms are not arbitrary or unimportant. They grow naturally and 
 inevitably out of the past. They assimilate the results of past 
 experience and hand them down to future generations; but they are 
 not rigid or immovable. Nothing that is alive is changeless. It is 
 always creating new organs of expression. The Church, which is 
 the creation of Him who is life indeed, is no exception to this rule.^ 
 
 ^An interesting example of the strict views of the Southern Baptists waa 
 their refusal to allow any money given to their chaplains to be spent on a 
 communion service. Cf. War-Time Agencies of the Churches, p. 21, "It was 
 specified that no part of the $250 was to be used for the purchase of a com- 
 munion set, as the Council believed it necessary to have a local church mem- 
 bership present in order to hold a communion service." 
 
 * One of the most interesting things about the recent pronouncement of the 
 bishops at Lambeth was the extent to which it recognized the justice of this 
 point of view. Cf. "Christian Unity," pp. 359-360. "On the one hand there 
 are other ancient episcopal Communions in East and West, to whom ours is 
 bound by many ties of common faith and tradition. On the other hand there 
 are the great non-episcopal Communions, standing for rich elements of truth, 
 liberty, and life which might otherwise have been obscured or neglected. With 
 them we are closely linked by many affinities, racial, historical, and spiritual. 
 We cherish the earnest hope that all these Communions, and our own, may 
 be led by the Spirit into the imity of the Faith and of the knowledge of the 
 Son of God."
 
 SPIRITUAL SOCIETY AND ECCLESIASTICAL INSTITUTION 185 
 
 In discussing the questions on which we differ from our fellow- 
 Christians we must approach them with an open mind, asking first 
 of all what agencies the Spirit of God has used in the past, and 
 how these agencies can be made to serve the need of the new day 
 and generation. Such widely accepted forms of organization and 
 worship as, for example, the historic Episcopate and the Liturgy, 
 have played so important a part in the life of the Church that the 
 members of the non-Episcopal and non-liturgical churches may 
 well ask themselves whether the time has not come to make place 
 for them in their polity and practice. But such acceptance, if it 
 is to promote true unity, must be made willingly to meet a felt need, 
 and cannot be imposed from without as a condition of reunion. 
 
 The two ways of approach which we have thus briefly contrasted 
 correspond roughly to the differences between the advocates of 
 organic and those of federal union. The contrast is, to be sure, not 
 an absolute one, but it is sufficiently accurate for our purpose. 
 Most of those who have been most active in the cause of organic 
 union have been so because they have believed that Christ intends 
 the corporate, visible union of His Church and that the way to 
 bring this about is to discover by discussion, conference, and study 
 of the authoritative records of the past what the marks of such an 
 outward and visible Church must be. Those who advocate federal 
 union, on the other hand, believe that such discussion, however 
 useful it may be as providing points of contact, will carry us but a 
 little way, because it leaves out of account the most important of 
 all our data; namely, the experience of the living Church which 
 is working out the true form of its organization in the laboratory 
 of life. To the question what this form is to be, they can give no 
 final answer. Only experience of the future can teach us what the 
 Church of the future is to be like. We must learn by actual experi- 
 ment which of the existing forms of church organization are so 
 essential that they cannot be spared and which can now properly 
 be dispensed with. 
 
 What interests us in all this is the fact that these experiments 
 are actually being tried. The goal of union is being sought by a 
 number of different methods, and each method holds out promise of 
 real accomplishment. We have spoken of two of the best kno^^Ti 
 of these methods, the method of organic union and that of federal 
 union. But there are others which are not less worthy of study
 
 186 THE CHURCH IN AMERICA 
 
 because they are more modest, and less widely advertised. There 
 is the method of administrative union, as it is illustrated in such 
 interdenominational agencies as the Home Missions Council, the 
 Foreign Missions Conference, and other similar agencies. There 
 is the method of local co-operation, as it meets us in the federations 
 of churches and in the community church. There is the union 
 of Christian individuals in unofficial, yet powerful, organizations 
 such as the Young Men's and the Young Women's Christian Asso- 
 ciations. There are the conferences that bring together official and 
 unofficial bodies in Ecumenical Councils and in Continuation Com- 
 mittees. All these are ways through which the Christian spirit is 
 manifesting itself to-day. Through each experience is being gar- 
 nered which will be of service in shaping the lines of the Church of 
 the future. 
 
 4. Inferences as to the Future Organization of the Church Derived 
 from a Study of Present Tendencies 
 
 Can we discern the lines along which this movement toward 
 unity is likely to develop? One hesitates to forecast the outcome of 
 a situation so complicated, but if the past is to be any measure of 
 the future, some such development as the following would seem 
 not unlikely: (1) Denominations of the same or closely related 
 families will be grouped or merged, and as a result the denomina- 
 tional machinery and denominational consciousness will be strength- 
 ened not only within each nation, but, in the case of the stronger 
 communions, on an international scale; (2) the leading Protestant 
 communions will be united in a nation-wide Federal Council; (3) 
 the existing agencies of interdenominational administrative union 
 will be perfected and grouped into certain main divisions such as 
 (a) home missions, (b) foreign missions, (c) Christian education, 
 etc.; (4) special questions or tasks on which the opinion of the 
 Church is not sufficiently united to make official action possible or 
 expedient will be referred to commissions or associations ^of indi- 
 viduals for study, experiment, and report; (5) agencies of local co- 
 operation will be multiplied and united on a nation-wide scale; 
 (6) intermediate interdenominational organizations will be devel- 
 oped on state or other convenient geographical lines; (7) periodic 
 conventions will be held representing all the interests concerned to 
 give public expression to the unity of the Christian forces in the
 
 SPIRITUAL SOCIETY AND ECCLESIASTICAL INSTITUTION 187 
 
 nation; (8) similar National Councils will be created in other 
 countries and united in an International Council embracing all sec- 
 tions of the Christian Church willing to join in it. 
 
 We shall reserve for later consideration ^ the relation of these 
 different lines of development to the movement for organic union. 
 It is enough to say here that if organic union is ever to be realized 
 on a comprehensive scale, this would seem to be the way in which 
 it must come about. Organic union, to be effective, must be the 
 expression of a preceding spiritual union, and spiritual union be- 
 tween those who accept the Protestant principle of freedom can be 
 achieved only through some such process of life as we have briefly 
 sketched above. 
 
 In the fields where progress has actually been made toward the 
 corporate union of churches, that of denominational groups holding 
 the same polity or of groups of closely related denominations within 
 a definite geographical area, practical co-operation has preceded 
 official action. In each case the contacts already established 
 through missionary work have proved the most potent influence in 
 bringing the churches together. The world's need has proved the 
 Church's teacher. In seeking to serve others it has discovered its 
 true self. 
 
 We have an instructive analogy in the life of the nation. Where 
 organic union has been achieved on a large scale, as in the case of 
 our own United States, it has been on the basis of a preceding 
 federal union. The long struggle for liberty taught the American 
 colonies their need of one another and they came together in a 
 provisional organization which retained for the co-operating units 
 their full sovereignty and liberty of secession. But experience soon 
 showed that without a strong central government the common inter- 
 ests could not be adequately conserved, and the present Constitu- 
 tion of the United States was the result of this discovery. Even 
 so it took nearly two generations and a bloody war before the 
 older theory of state sovereignty was definitely outgrown and the 
 right of secession at will finally abandoned. It was the experience 
 of working together for common ends that made possible the de- 
 gree of national unity which the United States now possesses. If 
 unity is ever to come in the Christian Church, it must be in some 
 such way as this. 
 
 ' Cf. Chapter XIII.
 
 188 THE CHURCH IN AMERICA 
 
 There are encouraging signs that this fact is being widely- 
 recognized. The pressure of the world's need is forcing Christians 
 together in many ways, and the contacts so brought about are 
 producing corresponding changes in organization. We have studied 
 one notable illustration of this in the General War-Time Commis- 
 sion of the Churches. What was done successfully in war may be 
 done, must be done, in peace. It is significant that the bishops at 
 Lambeth should have associated with their moving appeal for the 
 organic union of Christendom this significant resolution: "The 
 Conference recommends that wherever it has not already been done, 
 councils representing all Christian communions should be formed 
 within such areas as may be deemed most convenient as centres of 
 united effort to promote the physical, moral, and social welfare of 
 the people and the extension of the rule of Christ among all nations 
 and over every region of human life." ^ 
 
 In the meantime, the movement for organic union is going on 
 in the lesser and more closely related groups to which reference has 
 already been made, and lessons are being learned and experience 
 gained which will be invaluable for the larger movements which 
 lie ahead. ^ 
 
 For it is important to remember that the different manifestations 
 of the spirit of union which we have reviewed are not arbitrary or 
 independent. They are parts of a single movement which is going 
 on before our eyes — a movement as natural and inevitable as any 
 other life process. It meets obstacles as every life process does; 
 obstacles in the realm of theory and even more serious ones in the 
 realm of sentiment and habit. There are irreconcilables on the 
 right hand and on the left; absolutists who insist that it must be all 
 or nothing and individualists who cheerfully meet this challenge 
 with the declaration, "Then it shall be nothing." Behind these, re- 
 inforcing them in a hundred subtle and disheartening ways, are the 
 forces of prejudice, ignorance, and inertia, which have been the foes 
 of unity in every country and in every age. Our final question is 
 how these obstacles are to be met and overcome. 
 
 * Conference of Bishops of the Anglican Communion, Holden at Lambeth 
 Palace, July 5 to August 7, 1920; Encyclical Letter from the Bishops with 
 the Resolutions and Reports, Resolution 13, p. 31. Society for Promoting 
 Christian Knowledge, London, 1920. 
 
 ' One of the most instructive illustrations is that of the churches of Canada 
 of which some account is given in Chapter XIII, pp. 259 sq.
 
 SPIRITUAL SOCIETY AND ECCLESIASTICAL INSTITUTION 189 
 
 5. Principles which Condition Future Progress 
 
 First of all and most important of all there must be contact, 
 and this contact must, so far as possible, be natural and unforced. 
 Hence every form of private and unofficial conference between 
 Christians is to be encouraged in order that those ties of under- 
 standing and confidence may be formed that make official union 
 possible. Undue haste is to be deprecated. He goes far who goes 
 slowly. 
 
 This contact, to be effective, must be in both the realms in which 
 the Christian experience moves — service and worship. We must 
 work together and we must pray together. The precondition of 
 any effective union between Christians is the development of a 
 common religious experience; but that we may worship together 
 effectively we must have some common task "which sends us to- 
 gether to God for light and strength. 
 
 Our most pressing need, therefore, is to find some form of com- 
 mon work in which we can engage together. This work, to be 
 significant, must be important enough to require the services of 
 trained men for its successful accomplishment. Hence adminis- 
 trative union, or the union which grows out 'of the practical co- 
 operation of those who are already serving their respective organi- 
 zations in a representative capacity, is the best place at which to 
 begin more formal relationships. 
 
 However long delayed, sooner or later official denominational 
 co-operation there must be; for unless those who are the official 
 leaders of the different bodies feel the responsibility for educating 
 their constituents in their relationship to Christians of other 
 churches, their power to work together will be limited in ways 
 which we shall study more carefully in the chapters that follow. 
 
 The test of effective co-operation, in church affairs as every- 
 where else, is financial. What men pay for they feel they own. 
 To make the churches realize their partnership in a common task, 
 this partnership must appear on the balance-sheet. 
 
 To this end there must be effective publicity, a publicity that 
 uses the agencies of the denomination to educate its members in 
 their responsibility to the larger Church of which the denomination 
 is but a part. The key to interest is always knowledge. To arouse 
 enthusiasm we must impart the facts.
 
 190 THE CHURCH IN AMERICA 
 
 Above all there must be absolute frankness in facing the situa- 
 tion as it exists. There is much glib talk of unity which does more 
 harm than good, since it ignores real difficulties and seeks to sub- 
 stitute words for facts. Nothing can be more dangerous than to 
 pretend to have spiritual unity when none exists. We have made 
 great progress in getting together. But the process is not yet com- 
 plete, and it is only right that we should face the fact. Not in 
 minor points only, but in matters that are vital, Christians are still 
 divided in spirit. 
 
 The ancient cleavage between Catholic ^ and Protestant still 
 remains, and there are many in the so-called Protestant churches 
 who consciously accept the Catholic view of Christianity, and many 
 more who unconsciously act upon its premises. This fact we must 
 take into account in our future plans for a reunited Christendom. 
 Either we must make place in the reunited church for both types 
 of religious faith and experience, or confess that for the present at 
 least our union must be incomplete. 
 
 Apart from this major cleavage between Christians there are 
 other differences to be considered. At some of these we have already 
 had occasion to glance in earlier portions of this chapter. They are 
 found in the field of doctrine, of worship, and of organization. 
 Some of these differences are inherent and must be dealt with by 
 mutual recognition and tolerance. Others are due to misunder- 
 standing or immaturity and can be removed by education. All are 
 real difficulties to be faced frankly, discussed freely, and dealt with 
 in the Christian spirit of faith and love which is the key to the 
 successful resolution of all our difficulties. 
 
 Besides these intellectual difficulties there are serious moral 
 difficulties to be overcome. There is the inertia which seems im- 
 plicit in institutional life. There is the tendency to regard the insti- 
 tution as an end, and not simply as a means. There are the tempta- 
 tions which accompany office-holding and the power of patronage. 
 When an institution becomes as strong as the Christian Church and 
 exercises as wide an influence, other motives lead men to join its 
 ranks than devotion to its ideal. Not all who take the Christian 
 vows are willing to pay the price which thorough commitment to 
 their principles would involve. These facts, too, we must frankly 
 
 * The term is used here in the same narrow sense in which the word "high 
 churchman" was used earlier in the chapter.
 
 SPIRITUAL SOCIETY AND ECCLESIASTICAL INSTITUTION 191 
 
 recognize in our plans for the future. Any programme for the 
 Church which requires the sacrifice of prestige or of official position 
 will inevitably meet opposition. 
 
 But these difficulties, far from discouraging us, should be but 
 so many motives leading us to a more complete consecration. What 
 the body is to the individual, the organized Church is to the Chris- 
 tian society. It is the organ through which that society acts upon 
 its human environment and shapes to spiritual uses the conflicting 
 purposes of men and women. Organized government, in Church as 
 in state, is an instrument of education by which men are trained to 
 discipline their private likings in order that they may become able 
 to work together and to reap the rewards of such work in greater 
 usefulness and happiness. In this process, as in the simpler process 
 of physical education, mistakes are made and dangers incurred. 
 But there is no way of escaping this. It is the price of progress. 
 
 It may be that to some readers of this book this will seem a 
 disappointing conclusion. It may seem to them to lay too hea\'y 
 a responsibility on human shoulders. They have been accus- 
 tomed to think of the Church as a great exception to God's cus- 
 tomary way of working for man through men. They are asked to 
 see in it one more example, the most conspicuous, of the way in 
 which He trains His children by responsibility. The writer sympa- 
 thizes with their disappointment. He, too, wishes there were 
 some short and easy road to the great consummation; but it 
 seems this is not God's way. Wherever we look, in nature 
 or in human life, we see God using finite and imperfect instruments 
 for His divine and beneficent ends. Why should it surprise us to 
 find the same true in the Church? What God wished to do for men 
 He elected to do through men with all their weaknesses and limi- 
 tations. We may wonder at the risks in such a choice. We cannot 
 but accept with joy the splendid responsibility entrusted to us and 
 carry forward in humility and in hope the work committed to our 
 charge.
 
 PART IV 
 ORGANIZING FOR WORK
 
 CHAPTER XI 
 
 THE CHURCH IN THE COMMUNITY 
 
 1. The Fundamental Importance oj the Local Church for the 
 Forward Movement in Christianity 
 
 Thus far we have been moving largely in the realm of theory. 
 We have been asking ourselves what the Church of Christ would be 
 like if it could realize its divine ideal, and what are the methods 
 which must be followed to bridge the gap between ideal and present 
 fact. We have seen that as the institution of religion the Church 
 exists to make men acquainted with God, and sharers in His plan 
 for their lives; that this plan has to do not with individuals simply, 
 but with society, and that the churches must therefore concern 
 themselves with those wider questions of race, of class, and of 
 nationality which divide men from one another and prevent the 
 realization of the Christian ideal. We have seen that the first and 
 most effective step toward this realization would be for the churches 
 themselves to come together. It remains to ask what chance there 
 is that this will come to pass. What are the churches actually doing 
 and what are they likely to do to realize the ideal of a Christian 
 social order? ^ 
 
 The final test of success or failure for the Church must always 
 remain the local congregation. The local congregation introduces 
 us to individual men and women under the normal conditions of 
 life. Here is laid the foundation for the Church's wider ministry in 
 the preaching of the Gospel, and the formation of the habit of 
 worship. Here children are gathered into the Sunday school for 
 religious training and through the children the Church reaches the 
 home which is the fountain-head of all true religious life. Here, 
 too, is the ultimate source of the financial support of the Church — 
 the recruiting ground to which all national organizations must go 
 for supplies for their more ambitious projects. From the local 
 
 * For the subjects treated in this and the following chapters, cf. "Christian 
 Unity: Its Principles and Possibilities," New York, 1920. 
 
 195
 
 196 THE CHURCH IN AMERICA 
 
 church, finally, come the young men and women who must provide 
 the ministry of the future. To form an intelligent idea of the 
 prospects of the Church as a whole we must begin by studying the 
 local congregation. 
 
 In the local church we meet the diflficulties which thwart our 
 effort to reafize the ideal in their most acute form. The local church 
 stands on Main Street, and is exposed to all the influences which go 
 to make up the life of the average community. Here the individual 
 displays his powers for harm with least check. Whatever there may 
 be of provincialism or narrowness or self-satisfaction in the com- 
 munity at large is reflected in the local church. Yet it is of such 
 churches that the Church consists, and it is in the strength of the 
 spiritual forces found in them that we must go forward, if we 
 go at all. 
 
 It is difficult to gather reliable information as to what goes on 
 in our local churches. Statistics can tell us something of their 
 number; of their relative growth and decline; of the number of 
 members in each and how many are without a pastor; of the serv- 
 ices they hold; of what they pay for their own support, and what 
 they give to the Church at large. But these statistics mean little 
 without interpretation, and for this interpretation we lack a stand- 
 ard.^ All that we can hope to do is to register symptoms and 
 tendencies. 
 
 ^An interesting attempt to establish such a standard was made by the 
 Town and Country Divisions of the Interchurch World Movement. In co- 
 operation with the Home Missions Council, they worked out a "par standard" 
 for the local church covering thirty-one points, all of which are regarded as 
 obtainable by many town and country churches. These include "social and 
 recreational equipment, including a stage; a well-equipped kitchen; an organ 
 or piano; separate Sunday-school room or curtained spaces for classes or 
 departments; stereopticon or motion picture equipment; adequate sanitary 
 toilets; horse-sheds or parking space for automobiles; a pastor resident within 
 the same community as the church, who gives full time to the work of that 
 church, conducts services every Sunday, and receives a salary of at least 
 $1,200 a year and house; an annual budget for all money raised; a yearly 
 canvass of all members; sum for benevolences equal to at least twenty-five 
 per cent, of the current expenses; services to all racial and occupational 
 groups which have not their own Protestant churches; Sunday school the 
 entire year; Sunday-school enrollment equal to church membership; provision 
 for bringing pupils into the church; special instruction for church member- 
 ship; teacher training or normal class; provision for leadership training; sys- 
 tematic evangelism, aimed to reach the entire community and all classes of 
 the community; co-operation with other churches of the community; organ- 
 ized activities for age and sex groups; co-operation with church boards and
 
 THE CHURCH IN THE COMMUNITY 197 
 
 On the face of it the situation seems discouraging. We hear 
 constant complaints of the weakness and ineffectiveness of the local 
 church; of the loss of its former influence on individuals and on the 
 community; of the increasing number of parishes without a minis- 
 ter; of the growing difficulty of securing candidates to take the 
 place of the men now in the field. This, true of all parts of the 
 country to a greater or less extent, is pre-eminently true of the 
 country districts. Here we see the effects of the individualism of 
 our American Christianity in its most disheartening aspect. The 
 overchurching of some communities and the all but total abandon- 
 ment of others; the rivalry of denominations for promising fields 
 and the corresponding neglect of those which are more needy; the 
 loss of the natural constituency of the churches through the steady 
 flow of population from country to city and the failure to devise 
 any effective method for dealing with the situation thus created: 
 these are some of the more obvious aspects of the present situation 
 which strike the superficial observer. 
 
 In Gill and Pinchot's study of the country churches of Ohio^ 
 we have the most complete study at present available of the con- 
 dition to which this lack of foresight has reduced the Church.^ It 
 reveals a state of overchurching which is almost unbelievable, with 
 a corresponding state of weakness and inefficiency in the churches 
 which exist. In the entire state there was in 1918 an average of 
 one church for every two hundred and eighty people. Out of every 
 hundred of these churches sixty had less than one hundred members ; 
 fifty-five less than seventy-five, and thirty-seven not more than 
 fifty members. Two-thirds of the churches had no resident pastor, 
 even counting in all the rural town churches, while in the open 
 country only three hundred and sixty, or thirteen per cent of the 
 two thousand eight hundred and seven churches, had resident pas- 
 tors. The average salary paid in the denomination with the largest 
 
 denominational agencies; service to the entire community; twenty-five per 
 cent, of members with a definite place in some part of church activities." 
 Cf. Four Country Churches of Distinction — Studies in Church Efficiency, 
 Educational Department, Board of Home Missions of the Presbyterian Church 
 in the U. S. A. 
 
 ^"Six Thousand Country Churches," New York, 1919, pp. 8-11. 
 
 ' It is to be noted that the State Federation of Ohio has prepared a revised 
 survey of practically every county in Ohio based upon the material gathered 
 by the Interchurch World Movement. This is in course of publication in a 
 series of small pamphlets.
 
 198 THE CHURCH IN AMERICA 
 
 number of country churches was eight hundred and fifty-seven 
 dollars and free use of a parsonage; in the denomination with the 
 next largest number, seven hundred and eighty-seven dollars, or six 
 hundred and eighty dollars, if a parsonage was provided. 
 
 What has been going on in Ohio has been going on with varia- 
 tions in other parts of the country. The surveys conducted by the 
 Presbyterian Board of Home Missions through its Department of 
 Country Life found essentially the same conditions in each of the 
 several states in which counties were surveyed.^ In Missouri only 
 four per cent, of the country churches had resident ministers.^ In a 
 recent survey of two central counties made by Dr. Alva Taylor, 
 Secretary of the Social Service Commission of the Disciples, not a 
 single resident pastor was found.^ Yet in these same communities 
 there may be two, three, or even four or five different church build- 
 ings standing side by side.* 
 
 It is difficult to exaggerate the disastrous effect of such a state 
 of things. The loss in money and efficiency is obvious; that in 
 prestige is even greater. How can we expect young people to respect 
 an institution which conducts its affairs in so haphazard and unbusi- 
 nesslike a way? With what conscience can we seek recruits for a 
 
 ^ Such surveys have been published for counties in Ohio, California, Oregon, 
 Arkansas, Maryland, and Tennessee. ^^ 
 
 ^Cf. Alva W. Taylor, "The Community Church the Only Way Out, The 
 Community Churchman, April, 1921. 
 
 'Ibid. ^ • , T» r.- 
 
 *Frora a number of cases in Missouri furnished by Dr. David R. Fiper, 
 editor of the Community Churchman, we cite the following: 
 
 "Callao, population 526 according to 1910 Census, but reckoned now 
 at 450. Four churches: Methodist Episcopal, Southern Baptist, Presbyterian 
 U. S. A., and Disciples. All the buildings are rotting down except the Disci- 
 ples. Alexandria, a fishing village of about 500, has three churches: Dis- 
 ciples, Presbyterian U. S., and Baptist, and no resident pastor. Presby- 
 terian building in fair condition. Others dingy. Mirable, population 250, 
 has four churches, including Presbyterian U. S. A., and Methodist. Nov- 
 elty, population 232, has four churches: Disciples, Methodist Episcopal, 
 Methodist Episcopal South, and Baptist (Southern). There is an open country 
 community in the southwest comer of Grundy County, near the village of 
 Hickory where within a radius of three miles are six church buildings. Two 
 of these are Baptist and one Disciples. The farthest of these churches is less 
 than three and a half miles from Hickory, which has one church: Methodist 
 Episcopal. At the time of the survey last fall, no church had a resident 
 
 preacher." . , , a * 
 
 Dr. Piper comments: "I do not know whether you consider these as flagrant 
 examples. They are the normal thing in northern Missouri."
 
 THE CHURCH IN THE COMMUNITY 199 
 
 ministry which offers no larger or more inspiring opportunity of 
 service? 
 
 In cities and larger communities, the situation is, of course, 
 better; but here, too, there are disturbing factors. Most noticeable 
 is perhaps the almost complete absence in most of the Protestant 
 denominations of any recognized parish system. Churches are 
 placed at haphazard where the taste and inclination of the members 
 incline, and moved to a more desirable location when the shifting 
 of population seems to make such a change advantageous. As a 
 result w^e have the familiar spectacle of overchurching in some 
 quarters and no churches in others. The Church as a whole fails 
 to impress itself upon the community as a whole. 
 
 Both of these results are due to the same cause, the unrestricted 
 individualism which has hitherto been the dominant factor in our 
 American Christianity. The methods which were appropriate for 
 dealing with a situation of one kind have shown themselves inade- 
 quate to meet different conditions. In an earlier study ^ these con- 
 ditions were summed up as follows: "What is needed in our cities 
 to-day is a group of strong churches, with ample resources, highly 
 organized, fully manned, well equipped for social and educational 
 as well as for distinctly religious work, intelligently linked in a 
 well-planned parish system, with an efficient central organization 
 fitted to cope with new conditions as they arise, and flexible enough 
 to try needed experiments without the sacrifice of continuity of 
 purpose. What we find is a group of churches planted under the 
 conditions of an earlier day, working in more or less isolation and 
 independence, having no definitely marked parish lines, but minis- 
 tering to people of widely different localities, held together by a 
 principle of elective affinity, and feeling already the drain upon their 
 financial and moral resources, which is due to the increased cost 
 of living and the consequent transfer of many of their most loyal 
 supporters from the city to its suburbs. What is needed in the 
 country', where conditions are exactly the reverse, is a wise husband- 
 ing of resources, in which there shall be one church to a community, 
 and in which all waste of men and of material shall be avoided in 
 order that the widest possible territory may be most effectively 
 covered. What we actually see is a group of struggling churches 
 
 *W. Adams Brown, "Problems and Possibilities of American Protestant- 
 ism," Co7istructive Quarterly, June, 1913.
 
 200 THE CHURCH IN AMERICA 
 
 planted, many of them, under conditions wholly different from the 
 present, competing one with another for a support which would be 
 scarcely adequate properly to maintain a single effective church." 
 
 This state of things has been made possible by the large powers 
 granted to the local congregation in the matter of tenure of prop- 
 erty. In the Protestant churches the title to the church building 
 and other permanent funds of the local congregation is ordinarily 
 vested in a Board of Trustees distinct from the spiritual officers of 
 the church, which board is responsible to the state for the adminis- 
 tration of the church's finance. In churches of Congregational or 
 independent polity, this control is absolute. In more highly or- 
 ganized bodies like the Presbyterian, Lutheran, and Episcopal 
 churches, where there are certain creedal requirements obligatory 
 on the ministers of the denomination, the control is limited in 
 various ways which it would take too long to describe. But 
 even in these cases the power of the denominational authorities 
 over the property of a self-supporting church is of the slightest 
 and is seldom, if ever, exercised. Only when weaker congregations 
 seek aid from the missionary agencies of the Church has the 
 parent body any effective means of controlling policy, and here, 
 as we have seen, denominational pride or rivalry often makes it 
 difficult to use this power in any effective or constructive way. 
 
 But most formidable obstacles can be overcome if the will to 
 overcome be present, and this will is abundantly evident in the 
 matter which we are discussing. We find a growing consciousness 
 of the responsibility of the Church to its environment, whether that 
 environment be rural or urban. We find also an increasing tendency 
 on the part of the churches to come together. In small places this 
 tendency meets us in the movement for the community church; in 
 towns and cities it appears in the rapid increase in the number and 
 influence of federations of churches. 
 
 2. The Expanding Work of the Local Church — The Country 
 
 Church as Community Centre — The Institutional Church 
 
 — The Mother Church with Affiliated Churches 
 
 One of the most encouraging features of the church life of our 
 time is the deeper sense of the Church's responsibility for its imme-
 
 THE CHURCH IN THE COMMUNITY 201 
 
 diate environment. This is one of the results of the more vivid 
 social consciousness already mentioned. It meets us both in city 
 and country and is producing significant changes in the activities 
 of the Church and, what is still more important, in its ideals. The 
 sense of responsibility to the neighborhood is not only bringing 
 churches closer together; it is also suggesting to them new things 
 which they can do when united. They are facing the problem of 
 the social application of the Gospel in the place where, in the last 
 analysis, it must be met and solved, the place where men have their 
 homes and do their work and bring up their children. 
 
 In the country districts and the smaller rural communities, this 
 enlarged sense of social responsibility is closely connected with the 
 movement for a community church. It shows itself in the greater 
 interest of the minister in the week-day affairs of his parishioners 
 and in the increasing effort to make the church a centre for all 
 healthful social activity in the community. A type of minister is 
 coming into existence who takes the country church as his chosen 
 field because he is convinced that it is the key to the life of the 
 community as a whole and that its many-sided contacts bring him 
 into a more intimate relationship with his people than is possible 
 in larger centres. Such a minister identifies himself with what goes 
 on in the township or in the county. He is a member of the grange, 
 interested in the farmers' problems; often he has a bit of land of 
 his own and knows how to cultivate it; above all, he is the con- 
 necting link between the local interests and needs of his community 
 and the larger life without. 
 
 In the cities and larger towns the sense of the church's special 
 responsibility for its neighborhood is even more apparent. Of the 
 many forms which it is taking two are typical: (1) the institutional 
 church; (2) the mother church with affiliated churches. 
 
 The institutional church is the attempt to extend the activity of 
 the local church till it includes every practicable form of ministry 
 to the bodies and the minds of men. In neighborhoods where there 
 are inadequate facilities for education and for recreation the church 
 puts rooms at the disposal of its neighbors and provides workers to 
 lead the various activities which gather about the centre thus pro- 
 vided. St. George's Episcopal Church, in New York City, was a 
 pioneer in work of this kind.
 
 202 THE CHURCH IN AMERICA 
 
 Almost all the typical social and philanthropic activities of our 
 time can now be found in the programme of an institutional city- 
 church: boys' clubs, girls' clubs, and clubs for older men and women, 
 classes in language, citizenship, history and literature, good govern- 
 ment clubs, societies for civic and social reform, clinics and day 
 nurseries, dramatic societies and music classes. To read the year 
 book of such a church would be an illuminating experience to those 
 who think of the church as an outworn institution.^ 
 
 Because of this many-sided and beneficent work, the institu- 
 tional church is often regarded as the best model for the church 
 everywhere. It seems a scandal to invest largely in buildings which 
 are used but one day in the week, especially if these buildings are 
 relieved of taxation. To justify such exemption it is felt that the 
 church should be the centre of every form of helpful activity, 
 through the week as on Sunday, in the city no less than in the 
 country. The settlement is held up to the church as a model, or at 
 least as a necessary supplement, for the settlement is simply doing 
 in a voluntary and more or less haphazard fashion what the church 
 ought to have been doing long ago. 
 
 There is certainly much to be said for this view. If a man's 
 Christianity means anything it should be as apparent in his life 
 during the week as in his conduct on Sunday. The church as the 
 social expression of the Christian religion may be expected to illus- 
 trate this fact in its organized life. It does not, however, follow that 
 because the institutional church is at present indispensable it will 
 always be equally necessary. As the Gospel gains ground and its 
 authority is increasingly recognized, we should expect that all the 
 institutions in society will reflect the new spirit. It will no longer 
 be necessary for the church to do the work of school and clinic and 
 social club, for the existing agencies of the community will provide 
 every needed facility for health, education, and amusement. When 
 the community has become so completely Christianized that the 
 only thing left for the church to do is to provide a centre of social 
 
 ^ Of special interest is the recent revival of the New Testament ideal of 
 bodily healing as a part of a religious ministry. We owe to the amazing 
 success of Christian Science a strong impetus to regard health as a synthesis 
 to which spirit as well as mind must contribute. Not a few modem churches 
 have clinics where doctor, trained nurse, and minister work side by side, and in 
 such experiments as the Emmanuel Movement and other similar movements 
 the health-giving effect of religious faith is receiving new demonstration.
 
 THE CHURCH IN THE COMMUNITY 203 
 
 worship, it will be a most convincing proof that the church haa 
 succeeded in its task.^ 
 
 A second way of applying the social Gospel in the local com- 
 munity is through the mother church with affiliated churches. 
 There are many churches located in centres which are adequately 
 provided with social agencies, and do not need the facilities of the 
 institutional church; but they adjoin other neighborhoods which are 
 not so well supplied. In such circumstances it is often possible for 
 the stronger church to establish an outpost, through which it can 
 share its larger resources with those who are less fortunate and 
 supply the means and the workers to maintain the varied ministry 
 of the institutional church. 
 
 It is essential to the success of this experiment that the new 
 church centre should be a real church with its o^ti officers and its 
 direct responsibility, not a mere mission dependent for its policy 
 upon the will of the parent body. The affiliated church should 
 command the services of a first-class minister and be able to take 
 its place with the other churches of the city in the larger co-opera- 
 tive movement to which reference will presently be made. Only in 
 this way can it win the support of the self-respecting people to whom 
 it ministers and successfully meet the criticism so often directed 
 against American Protestantism, that it is the church of a class. 
 
 A conspicuous example of a successful affiliation of this kind is 
 the Brick Presbyterian Church in New York City, with its two 
 affiliated churches, Christ Church and the Church of the Covenant. 
 Each of these three centres has its independent organization and 
 activities. Together they provide a ministry which spans the city 
 from river to river.^ 
 
 A different application of the principle of affiliation is furnished 
 by the American Parish on the upper East Side in New York City. 
 Here a group of foreign-speaking churches are associated with an 
 
 ^ Where the community in which a Protestant church is carrying on an 
 institutional work is predommantly Catholic or Jewish it is not always easy 
 to hold the balance between the function of the church as a representative 
 of Protestant Christianity and its wider activities as a community centre. 
 Some students of the problem feel the difficulties so acutely as to question 
 whether the two kinds of activity can wisely be carried on under the same 
 auspices. They argue that the same expenditure of funds and leadership 
 would yield larger results both for the community and the church if each 
 enterprise operated from its own centre. 
 
 ' Cf . Year Book of the Brick Presbyterian Church, New York, 1922
 
 204 THE CHURCH IN AMERICA 
 
 English-speaking church through a Board of Pastors under the 
 chairmanship of the pastor of the latter, all the churches receiving 
 support in money and workers from the other churches in the 
 Presbytery working through the Church Extension Committee.^ 
 
 An advantage of the system of affiliated churches is that it 
 makes possible a multiple pastorate. In so extensive a work, men 
 of different talent and training may find their place. The wisdom 
 and judgment which come with long years of experience are needed 
 to balance the fire and enthusiasm of youth. For the minister of 
 such a parish the dead-line has no terrors, for he has something to 
 give which is needed for the largest success of the whole. 
 
 In the extension of this system, and its application in varying 
 degree to the different conditions which obtain in the country, is to 
 be found one way of meeting the difficulty, referred to in an earlier 
 chapter, of the future of the older man in the ministry. When we 
 cease to make the individual congregation our sole method of 
 measurement it will be possible for us to work out combinations in 
 which men of different ages as well as of different temperament and 
 training can find their appropriate place. 
 
 This consciousness of common responsibility for community 
 problems is having its reflex influence upon the relation of the 
 churches to one another. The federation movement, of which we 
 shall presently speak, is one example of this influence, but it is 
 paralleled by a similar movement within each denomination. 
 Where a city-wide organization already exists, as in churches of 
 Episcopal and Presbyterian polity, it is being more effectively 
 utilized. Where it was lacking, as in the case of Congregational 
 and Baptist bodies, it has been created. More and more it is 
 recognized that as no congregation can solve its own problems alone, 
 so each is responsible for helping the others to meet the larger 
 demands which are laid upon all alike. 
 
 So our study of the enlarging work of the Church leads us inevi- 
 tably to the other tendency of which we have spoken, the move- 
 ment for unity. What can be done by the local church alone, even 
 with the best will in the world, is limited. The last illustration we 
 have used — that of the American Parish — is the best proof of this. 
 What is being done by the churches of this parish is made possible 
 
 * Cf. "The Church and the City." An account of Home Missions and 
 Church Extension in New York Presbytery. New York, 1917.
 
 THE CHURCH IN THE COMMUNITY 205 
 
 because of the support of the presbytery as a whole. The more 
 earnestly we try to enlarge the work of the local church and to 
 increase its usefulness, the more clearly we perceive that without 
 the co-operation of all the churches our effort is doomed to failure. 
 Apart from the closer denominational relationship just referred to, 
 this co-operation may take two main forms according to the size 
 of the community with which we are concerned — that of the commu- 
 nity church and that of the federation of churches. 
 
 3. The Movement for the Community Church — Its Present Status 
 
 and Possible Lines of Future Development — The 
 
 Three Forms of the Community Church ^ 
 
 By the community church in the sense in which we shall use the 
 term here, we mean a church which aims to provide religious facili- 
 ties for all the people who live in a definite locality, so that there 
 will be no need within that geographical area for any other Protes- 
 tant religious organization.^ It is evident that the community church 
 as so defined, must be confined to places with a limited population. 
 In cities and larger towns other means must be found to express the 
 unity of Christians. 
 
 The term "community church" is sometimes used in a different 
 sense to describe such an experiment as is being carried on by 
 Dr. John Haynes Holmes in New York City, where a number of 
 persons, desiring an even broader basis for church membership than 
 that afforded by their previous association with Unitarianism, have 
 founded a religious society with no creed or platform other than 
 membership in the community and the desire to do good to one's 
 fellowmen.^ Such a use of the term, however legitimate, is for our 
 present purpose confusing and we shall ignore it here. 
 
 We have already sufficiently described the situation which the 
 community church is designed to correct. It is the overchurching 
 which is the natural result of the unrestricted operation of the de- 
 
 'Cf. John Haynes Holmes, "New Churches for Old." New York, 1922; 
 Henry E. Jackson, "The Community Church," Boston, 1919; "Christian Unity, 
 Its Principles and Possibilities," pp. 9&-110. 
 
 *The reasons which make it necessary for us to restrict our consideration 
 to Protestant agencies have been already explained. For what can be done 
 in the way of co-operation between Protestants and Roman Catholics of. pp. 
 
 271, 272. 
 
 'The Statement of Purpose is as follows: 
 
 "This church is an institution of religion dedicated to the service of 
 humanity.
 
 206 THE CHURCH IN AMERICA 
 
 nominational competition we have already described. In the flow 
 of population westward the new-comers brought their churches with 
 them. If the community seemed at the time too small to absorb the 
 liberal supply of ecclesiastical privileges which they provided, they 
 looked to the future to justify their action. They were building not 
 for a few hundreds on the ground, but for the pretentious town that 
 was presently to be. Denominational rivalry reinforced local pride 
 with a result which we know only too well. When early hopes 
 were disappointed, and the steady sweep from country to city began 
 to empty the villages and little towns of the young people on whom 
 future growth depended, the result was inevitable. 
 
 It is a hopeful sign that so many people are awake to the danger 
 of the situation, and are making plans to meet it. These plans 
 agree in this, that the remedy for overchurching is unity. If there 
 are not Christians enough in any one place to sustain more than 
 one strong church, then let them come together and make one. The 
 community church is the name we give to a church which is the 
 outcome of such a union. It has three main forms: (1) the union 
 church; (2) the federated church; (3) the denominational church 
 serving the entire community. 
 
 By the union church we mean a church which includes all the 
 persons in its neighborhood without regard to their denominational 
 affiliation. In some cases it proposes its own creed; in others it 
 ignores creed altogether. In some its Christian character is em- 
 phasized and its members feel in sympathy with the religious his- 
 tory of the past. In others the point of view is radical, and the ties 
 which bind it to the older churches of the loosest. 
 
 It is clear that a church of this kind has significant points of 
 contact with the other kind of community church described above. 
 It is like it in its composite character, and, above all, in its lack 
 
 "Seeking truth in freedom, it strives to apply it in love for the cultivation 
 of character, the fostering of fellowship in work and worship, and the estab- 
 lishment of a righteous social order which shall bring abundant life to men. 
 
 "Knowing not sect, class, nation or race, it welcomes each to the service 
 of all." 
 
 Bond oj Union Inscribed on the Church Book 
 
 "We, the undersigned, accepting the stated Purpose of this church, do join 
 ourselves together that we may help one another, may multiply the power of 
 each through mutual fellowship, and may thereby promote most effectively 
 the cause of truth, righteousness, and love in the world. 
 
 "Persons signing the above Bond of Union are accepted as members of the 
 church."
 
 THE CHURCH IN THE COMMUNITY 207 
 
 of denominational connection; but it differs from it in being really 
 and not simply in ideal inclusive. It is, in fact, what in name it 
 professes to be, a community church. 
 
 It is difficult to know how many such churches there are. 
 Springing up as they do to meet local conditions, and depending for 
 their success upon the initiative of individuals, they are only be- 
 ginning to develop the corporate consciousness which will make it 
 possible for the movement to give an intelligent account of itself. 
 In Massachusetts there are more than forty such churches which 
 meet in annual conference under the guidance of the Massachusetts 
 State Federation of Churches.^ In other states the movement has 
 not developed so rapidly, but it is growing and has its representa- 
 tives in all parts of the United States.^ 
 
 The advantages of the community church of this type are those 
 of the Congregational system in its more thoroughgoing form. It 
 puts full responsibility upon the people of the community, derives 
 its final authority from them, and leaves them free to shape their 
 institutions of belief and worship in any form to which the leading 
 of the present Spirit shall seem to point. On the other hand, its 
 disadvantages are those of Congregationalism in every form. Its 
 ties with the past being of the loosest, it misses the steadying influ- 
 ence that comes from tradition and enters an age which has defi- 
 nitely broken with individualism without any effective nation-wide 
 agencies of unity. What the future of the movement is to be and 
 how large its contribution to the life of the Church as a whole, will 
 depend largely upon the spirit in which its representatives approach 
 this final test of all organized life — the test which is furnished by 
 the necessity of living and working together. 
 
 It is too soon to predict what the outcome of the experiment will 
 be. Two possibilities seem open; one, that the union church will 
 form the nucleus of a new denomination of a more liberal and in- 
 clusive character — a denomination that, in its desire to be catholic, 
 is ready to overlook even such ancient distinctions as that between 
 
 * While forty-one such churches were listed by the Massachusetts Federa- 
 tion of Churches, only twenty-two complied with the request for statistical 
 reports in January, 1921. The last annual conference (the tenth in number) 
 was held in Hough's Neck in June, 1921. 
 
 'Dr. Piper, editor of the Community Churchman, states that his card 
 index contains the names of 325 churches of this type. This list, however, 
 includes both consolidated churches and those which have been independent 
 since their formation. Of the latter there are known to be 144.
 
 208 THE CHURCH IN AMERICA 
 
 Christian and Jew.^ The other and the more likely is that, like so 
 many other liberal movements, it will fulfil itself through its reflex 
 influence on the older churches. 
 
 There are, to be sure, some advocates of the community church 
 who predict for it a still more ambitious future. Thus Dr. Joseph 
 McAfee 2 looks for a time when the older denominational distinc- 
 tions will no longer be tolerated, and membership in the community 
 carry with it ipso facto membership in the church. But this would 
 be simply to repeat over again in the name of democracy the ex- 
 periment of the state church against which American Protestantism 
 was a protest. So long as men sincerely differ in their religious 
 convictions, these convictions must somehow find expression in or- 
 ganization, and the church must take account in its plans for its 
 own constitution of the existing differences in the beliefs and prac- 
 tices of religious people. This insight determines the other forms 
 of community church which we have still to consider — the federated 
 church, and the denominational church functioning for the whole 
 community. 
 
 The federated church takes its departure from the existing de- 
 nominational differences and makes place for these within the mem- 
 bership of the united church. It does not ask the Congregationalist 
 to give up his Congregationalism, or the Methodist his Methodism. 
 On the contrary, it recognizes this membership on its rolls and in 
 the apportionment of its benevolences. When a new convert joins 
 the church he is enrolled in the denomination of his profession. 
 When a pastor is called he may belong to any one of the commun- 
 ions represented in the membership and is so entered on its minis- 
 terial roll. But he is called to be pastor of the united church and 
 ministers to all its people alike. Of churches of this kind there are 
 known to be between two hundred and three hundred,^ and when 
 
 *The example of the Disciples is instructive here. Like the community 
 church, they began as a protest against denominationalism. Their hope was, 
 by a return to primitive Christianity, to find some simple and inclusive form 
 in which all Christians could unite. In fact, however, the logic of events has 
 forced them against their will into their present position of a denomination 
 among denominations. 
 
 ''New Republic, January 18, 1919, pp. 331 sq. The same point of view has 
 been more fully set forth by Dr. John Haynes Holmes in his recent book, 
 "New Churches for Old," New York, 1922. 
 
 *The list in the office of the Home Missions Council contains 300 names; 
 that of Dr. Piper, 236. Conditions in these communities are so constantly 
 changing, Lowever, that it is difficult to obtain reliable statistics.
 
 THE CHURCH IN THE COMMUNITY 209 
 
 one considers the difficulties in such an arrangement, on the whole 
 they are functioning with surprising success.^ 
 
 Yet in the long run it is doubtful if this method will perma- 
 nently solve the difficulty. It is instructive to remember that in the 
 Plan of Union of 1810, Congregationalists and Presbyterians applied 
 the principle of the federated church to their home-missionary 
 programme; but the time came when both churches agreed that the 
 method had outlived its usefulness and each resumed its original 
 independence of action.^ The stronger a church grows, the more it 
 will desire a special outlet for its energies. The division of funds 
 between different denominational boards will become increasingly 
 unsatisfactory, and the lack of a unified missionary programme 
 even more so. These difficulties can be successfully overcome only 
 when the churches as a whole recognize their common responsibility 
 and provide an interdenominational programme of work in support 
 of which churches of different denominations can unite. Until this 
 is done the federated church must remain a temporary makeshift 
 — useful as pointing the way to something better.^ 
 
 There remains a third form of the community church which, 
 if it can be had, is simpler than either of the preceding. It is the 
 denominational church functioning for the entire community. It is 
 possible for a congregation of any one of the larger Protestant 
 bodies so to recognize its obligations to the community as a whole 
 and so to plan for the discharge of its communal responsibility that 
 Christians of other denominations will feel that they can join it 
 without loss of self-respect, and find their religious needs and as- 
 
 *Cf. "Christian Unity: Its Principles and Possibilities," pp. 99-101. 
 
 *0p. cit., p. 287. "By the provisions of this agreement, which applied to 
 home-missionary soil, each member in a mixed church should have the priv- 
 ileges of the polity of his choice. Each church should choose a 'standing 
 committee' which should exercise the ordinary rights of the session, and the 
 delegate of such a standing committee should have full recognition £is a ruling 
 elder if sent to a presbytery. Presbyterian and Congregational ministers 
 could be indifferently pastors of Presbyterian, Congregational, or mixed 
 churches, but should be answerable for discipline according to the polity they 
 represented." 
 
 ^The term "federated church" is sometimes used in a different sense to 
 describe (o) two churches of different denominations employing the services 
 of a single pastor; (6) a church in which a pastor of one denomination serves 
 a church of another; (c) churches having as temporary members persons of 
 different denominations as in the case of the American churches in Europe 
 or in the Canal Zone.
 
 210 THE CHURCH IN AMERICA 
 
 pirations satisfactorily met. There are doubtless many hundreds, 
 it may be thousands, of such churches.^ But the movement meets 
 with two obstacles which cannot be overcome without assistance 
 from without: (1) the possible opposition of the denominational 
 authorities; (2) the difficulty of providing in the same service for 
 the needs of members of the liturgical and of the non-liturgical 
 churches. 
 
 One of the great advantages of the denominational community 
 church is that it can count on the help and support of the denomi- 
 national Board of Missions. In weaker communities this is an 
 asset of no slight importance. But the denominational connection 
 may be a liability as well as an asset, and be used to prevent Chris- 
 tians coming together as well as to help them to do so. There are 
 communities to-day not strong enough adequately to support a 
 single Christian church, into which the money of more than one 
 Christian denomination is being poured. Such waste of resources 
 is little short of criminal, and it is a happy sign that the conscience 
 of Christians is increasingly setting itself against it. 
 
 All the more refreshing is it to note instances in which the influ- 
 ence of the central bodies is being thrown in the interest of co- 
 operation and comity. Through such enlightened leadership Maine 
 has long been grappling successfully with the problem of the local 
 church. The same is true of Massachusetts. In the State of Ver- 
 mont not less than eighty-two churches in thirty-eight localities 
 have gone on a community basis during the past four years. The 
 most recent example of intelligent planning is Montana, where in 
 1919 the Home Mission authorities of the State combined in an 
 "Every Community Service Endeavor." One of the features of 
 this plan is the development, wherever possible, of the community 
 church of the denominational type.^ These are but the most strik- 
 ing examples of a movement which is nation-wide and which is full 
 of promise for the future of Christianity.^ 
 
 ^The line which separates such a denominational community church from 
 a denominational church of the conventional type is so vague that it is diffi- 
 cult to obtain reliable statistics. Dr. Piper puts the number above 500. A 
 list furnished me by the Massachusetts Federation of Churches reckons 240 
 in that state alone. 
 
 ^ Cf. "What Montana has Done and is Doing in Christian Co-operation." 
 Home Missions Council. New York, 1921. 
 
 ^A recent editorial in the Christian Century (December 29, 1921), while 
 recognizing the good done by this movement, sounds a needed warning against
 
 THE CHURCH IN THE COMMUNITY 211 
 
 More difficult to deal with is the other obstacle, that which 
 grows out of sincere difference in religious conviction and experi- 
 ence. While it is true that most Protestant Christians can pass 
 from one denomination to another without the sense of serious loss, 
 there are exceptions to the rule. In churches like the Episcopal 
 and Lutheran, which have cultivated a strict sense of denomina- 
 tional responsibility, many persons feel recreant to their Christian 
 duty unless they can have access to the sacrament in the particular 
 form in which they are accustomed to receive it from a minister of 
 their own communion. The same is true of those Baptists who 
 practise close communion. In this fact is the most serious obstacle 
 to the present movement for the community church. 
 
 We have in mind a community of four thousand people in which 
 a single church has been ministering with acceptance to the Protes- 
 tant Christians within its limits. Members of no less than twenty- 
 one communions, including the Episcopalians, who stand fourth in 
 its membership, unite in its service and contribute to its support. 
 It has a neighborhood house which cares for the social and recrea- 
 tional needs of the whole community. It has a minister who com- 
 mands the confidence and affection of all who know him. Yet this 
 happy state of things is threatened because a few individuals in the 
 community feel that they cannot do justice to their religious con- 
 victions without having a church of their own. 
 
 Such facts give significance to the proposed Concordat between 
 the Episcopal and Congregational churches. This is an arrange- 
 ment by which, without sacrificing his standing as a Congregational 
 minister, a man may receive Episcopal ordination for the purpose 
 of ministering to those Episcopalians in his congregation who desire 
 to receive the sacrament from a priest of their own communion.^ 
 Unsatisfactory as a permanent solution of the problem of Christian 
 unity, this would relieve the strain in many a local situation, and 
 it is much to be hoped that no obstacle will prevent the experiment 
 from being tried. 
 
 interpreting the principle of denominational comity too narrowly. It reminds 
 us that in the matter of church relationships there is no such thmg as a 
 vested right. The denomination exists to serve the community, not vice 
 versa; and in the complicated situation which faces us to-day no solution 
 which proceeds on the basis of mathematical equivalents can be satisfactory. 
 * For the text of the proposed Concordat cf . Manning, "The Call to Unity," 
 New York, 1920, pp. 144-152.
 
 212 THE CHURCH IN AMERICA 
 
 But the denominational church alone, useful as it may be, can- 
 not solve the problems of the community. The difficulties already 
 noted in the case of the federated churches reappear here and the 
 remedy is the same. The denominations themselves must come to- 
 gether and create some central missionary agency through which 
 the common work to which all alike are committed can be carried 
 on. When this central agency has been created, denominational 
 rivalry will be attacked in its citadel. If all are working together 
 through the same agency for the same end, it will not make much 
 difference through which denominational treasury the river of 
 benevolence reaches the common reservoir. 
 
 A factor which is destined to play a far larger part in the life 
 of the local church in the future is the growing influence of women. 
 In the church at large it may be possible by the mere force of 
 tradition or inertia to continue present methods for a considerable 
 time. There are men enough to fill the existing positions without 
 calling upon the women. Moreover, the latter find scope for their 
 expanding activities in their own boards, many of which raise large 
 sums of money and employ a large number of missionaries. In the 
 local church this is not the case. Here all the resources available 
 are insufficient to meet the need. The spectacle of two or three 
 incompetent or inefficient men controlling the policy of a church 
 in which all the energy and much of the spiritual force is supplied 
 by women is too anomalous to continue. Sooner or later place will 
 be found for the women on the official boards of the local church. 
 In some denominations, as we have seen,^ this has already been 
 done, and when it becomes the rule rather than the exception we 
 may expect a new accession of energy and of devotion that will 
 mean much for the Church. 
 
 The movement for the community church is still in its infancy. 
 The denominations have recognized its importance by creating de- 
 partments of rural life, country church, and the like.^ It has en- 
 listed the active support of the leaders of the agricultural colleges 
 and other influential persons who realize the fundamental place 
 held by the farmer in our national life. It has already found an 
 organ of expression in the Community Churchman, a quarterly 
 
 ' E. g., The Methodists, cf. p. 30. 
 *Cf. Chapter XII.
 
 THE CHURCH IN THE COMMUNITY 213 
 
 journal published in Excelsior Springs, Missouri, which represents, 
 besides the denominational churches already mentioned, more than 
 five hundred community churches in the technical sense. ^ Through 
 this and similar agencies experience will be shared and standards 
 developed, and with the co-operation of all who are interested we 
 may confidently expect great progress in the near future in grappling 
 with this most serious and perplexing of all the problems of our 
 American Christianity. 
 
 4. The Federation of Churches — Its History and Present Status — 
 Larger Aspects of the Federation Movement ^ 
 
 The second form of the movement for local unity is the federa- 
 tion or — as it is becoming more common to call it — the council of 
 churches. This is the most practicable way of securing co-opera- 
 tion in those larger centres where the religious needs of the com- 
 munity can no longer be met by a single church. 
 
 It is not necessary here to rehearse the causes which make some 
 form of federation necessary. In our large cities we have all the evils 
 with which denominationalism has plagued the smaller communities 
 and others besides. In some quarters we find too many churches; 
 in others too few. Everywhere we discover needless competition 
 and waste. What is more serious still, we find the churches lacking 
 moral and spiritual influence on the community as a whole. What 
 they might do in the cause of civic and social righteousness if they 
 were united, is undone. What they try to do in the sphere in which 
 they are actually working is twice done or half done. To correct 
 these evils a few earnest and ardent spirits a few years ago ini- 
 tiated the movement which we now know as the federation of 
 churches. 
 
 The federation of churches differs from the federal movement 
 in the larger sense in which we have already considered it in that 
 while the latter deals with the denomination as a whole, this is 
 confined to the local congregation. The movement has passed 
 through a period of experiment in which mistakes were made and 
 experience gathered. In the course of this experience it has worked 
 out a set of principles which are now commonly accepted by those 
 
 ^E.g., union or federated churches. 
 
 •Cf. "Christian Unity: Its Principles and Possibilities," pp. 110-122.
 
 214 THE CHURCH IN AMERICA 
 
 who have studied the situation with which they are designed to 
 deal.i 
 
 There are three possible ways of forming a federation. It may 
 be formed by a group of individuals, ministers or laymen, who 
 associate themselves for the study of community problems and do 
 whatever they can to promote co-operation among the churches. 
 It may be formed by the local congregations, choosing delegates 
 to represent them in a council which shall consider their common 
 interests and report their recommendations to the parent body. 
 Finally, in those cities which are so large that the missionary task 
 of the Church can not be adequately handled by the local churches 
 themselves, it may be formed through the union of the City Missions 
 Societies or Church Extension Societies which the denominations 
 have created to carry on their missionary work or even by the 
 denominations themselves. The first and third are devices designed 
 to meet exceptional situations. The second is the prevailing method 
 in cities of moderate size. 
 
 In New York City all three of these methods may be studied. 
 The size of the city is so great, its problems so difficult, its changes 
 so rapid and bewildering that until recently no effort to bring about 
 a comprehensive organization for the greater city had been success- 
 ful. The geographical and economic difficulties, in themselves all 
 but insuperable, are accentuated by the division of responsibility 
 between dioceses, conferences, classes, and presbyteries. Under 
 these conditions it has been hard to work out a single comprehensive 
 organization for the city as a whole. Manhattan has been working 
 in its field through its Federation and City Missions Council, and 
 Brooklyn and Queens through their own organizations. Only re- 
 cently has it been possible to create an organization comprehensive 
 enough to take in all parts of the greater city. 
 
 The New York Federation of Churches in its older form illus- 
 trates the first of the three methods of approach to the city prob- 
 lem. It began as an organization of individual pastors and laymen 
 
 *The story of these experiments is told by Dr. Roy B. Guild, Secretary of 
 the Commission on Councils of Churches of the Federal Council, in the chap- 
 ter on this subject in the volume on "Christian Unity" already referred to, as 
 well as in various publications by the Commission {e.g., "Practicing Christian 
 Unity," New York, 1919; "Community Programs for Co-operating Churches," 
 New York, 1920). To these we may refer the reader who wishes fuller infor- 
 mation as to details.
 
 THE CHURCH IN THE COMMUNITY 215 
 
 who believed in federation and were working to bring it about. It 
 did not officially represent the churches as a whole. The Federation 
 has done indispensable work in investigating conditions, dissemi- 
 nating information, and forming public opinion, but its unofficial 
 character has prevented it from becoming a true federation of 
 churches in the sense in which this is true of other organizations 
 which we are presently to describe.^ 
 
 To supplement this lack the New York City Missions Council 
 was established. This is a committee consisting of officially ap- 
 pointed delegates of the responsible ecclesiastical bodies carrying 
 on missionary work in Manhattan and the Bronx. It includes rep- 
 resentatives of the Episcopal, Presbyterian, Lutheran, Methodist, 
 Baptist, Disciples, and Dutch Reformed churches and of the City 
 Missions Society. The basis of representation differs in different 
 cases. In the case of the Episcopal Church the diocese is the unit 
 represented; in the Dutch Reformed Church the classis; in other 
 cases the responsible Church Extension or City Missions Society is 
 the appointing body. The powers of the Council are purely advi- 
 sory and consultative; yet it has done much to establish principles 
 of comity and to create in its constituency a spirit of confidence 
 and co-operation. 
 
 Recently the Council has united with a similar organization in 
 Brooklyn to form a comprehensive body taking in the entire field 
 of greater New York. This enlarged Council has undertaken a 
 study of the religious needs of the greater city which it is hoped 
 will prove a useful guide for further planning.^ 
 
 Neither Federation nor Council in its present form is adequate 
 to meet the needs of the greater city, and plans are already under 
 way and indeed far advanced to supply New York City with a 
 really responsible and representative federation. In this case, ow- 
 ing to the size of the city, the unit of representation will not be the 
 individual church, but the denomination. The right to vote for 
 
 *0n the history and work of the New York Federation cf. the files of 
 Federation, published by the New York Federation of Churches, esp. VII, 
 No. 4, April, 1914. 
 
 * A similar organization has existed in Chicago for many years. It includes 
 five denominations— Methodist, Presbyterian. Baptist, Congregational, Disci- 
 ples — and operates under an agreement which binds the co-operating bodies 
 to submit all plans for locating new churches to the Council for its approval. 
 This Council must not be confused with the Comity Committee of the Chicago 
 Federation of Churches, which includes sixteen denominations.
 
 216 THE CHURCH IN AMERICA 
 
 directors and to determine the general policy of the Federation will 
 be vested in the representatives of the denominations which co- 
 operate. Provision will be made through a class of general mem- 
 bers for representatives of the co-operating local churches and 
 others whose participation in the work of the Federation is desirable. 
 A similar federation exists in Chicago, in which sixteen different 
 denominations co-operate on a basis of proportional representation. 
 Reference to the Church Extension and Home Missions Com- 
 mittees calls attention to another feature of the churches' local 
 administrative machinery, of which brief mention must be made, 
 namely, the denominational committees in the different localities 
 which are charged with the responsibility of caring for the weaker 
 churches and otherwise promoting their missionary and educational 
 work. In cities like New York and Chicago these are powerful 
 bodies raising and expending large sums of money, employing a 
 considerable staff of workers, and commanding skilled leadership. 
 In smaller communities the service rendered is usually by volun- 
 teers and the machinery much simpler. These local organizations 
 are the natural points of contact between the local community and 
 the nation-wide work of the Church of which we shall speak in the 
 next chapter, and their efficient co-operation is a necessary condi- 
 tion of carrying through any comprehensive plan. 
 
 The conditions which obtain in New York City and Chicago are 
 exceptional. In most cities the natural units to be federated are 
 the local congregations. Such federations exist in forty-five cities,^ 
 and as we have already seen have accumulated a considerable body 
 of experience and a definite set of ideals. 
 
 The following principles have been agreed upon by the repre- 
 sentatives of the movement as essential to a successful federation. 
 In the first place, the organization must be official, not voluntary 
 or individual ; that is, the units which form the federation must be 
 congregations, or the larger bodies through which they co-operate 
 officially. In the second place, adequate financial support must be 
 secured before a beginning is made. The movement must be co- 
 operative in support as well as personnel, and this support must 
 come not simply from well-disposed individuals, but from the 
 bodies which the federation proposes to unite. Finally, there must 
 
 ^Aocording to the list compiled by the Commission on Councils of 
 Churches, as of December 31, 1921.
 
 THE CHURCH IN THE COMMUNITY 217 
 
 be a paid secretary, giving his entire time to the movement, and 
 sharing his experience with other secretaries engaged in similar 
 work. The burdens to be carried are too heavy to be borne by 
 amateurs. For the initiative and guidance of a successful federa- 
 tion, only a professional is adequate.^ 
 
 In the volume on Christian Unity already referred to, Dr. 
 Guild outlines the programme of a typical federation which has 
 served as a basis for more than a dozen others. Among its objects 
 he enumerates the following: 
 
 *'(a) To make a continuous religious survey, to furnish reliable 
 information and a basis for intelligent action. 
 
 " {b) To prevent unnecessary overlapping and competition be- 
 tween the denominations, and to see that all communities are ade- 
 quately churched. 
 
 "(c) To endeavor to arrest the attention of the city with the 
 claims of Christ through a strategic programme of evangelism in 
 all the churches individually, and unitedly where possible, depend- 
 ing almost entirely on local leaders. 
 
 "(d) To study the outstanding industrial and social needs of 
 the city, and to apply Christianity in an effort at solution. 
 
 "(e) To effect a policy of recreation which will afford to all the 
 people as much as or more than the saloon has given, and to make 
 all the recreations wholesome and uplifting. 
 
 "(/) To present a programme of Christian education that will 
 meet the needs of the city. 
 
 " ig) To interpret Christian democracy, especially to the alien, 
 non-English speaking groups in the city. 
 
 "(/i) To give proper publicity to Christianity, to the churches, 
 and the religious interests of the city. 
 
 "(i) To make religion effective and attractive in the city, and 
 to apply to the work of the churches the best modern business 
 principles of efficiency and economy." ^ 
 
 What is planned in this programme is already being put into 
 effect in a number of American cities. Chicago, Pittsburgh, Indian- 
 apolis, Cleveland, Louisville, Baltimore, Detroit are but a few of 
 the more conspicuous examples which could be given. In Indian- 
 
 'Cf. "Christian Unity: Its- Principles and Possibilities," pp. 110-122. 
 'Op. cit., p. 119.
 
 218 THE CHURCH IN AMERICA 
 
 apolis, community evangelism has been carried on with increasing 
 success.^ Elsewhere religious education has been stressed,^ or social 
 service.^ In Atlanta, excellent work has been done in securing 
 publicity for Christian interests, notably through a series of remark- 
 able editorials in the Atlanta Constitution. In Dayton, provision 
 is made for a worker in the juvenile courts who represents united 
 Protestantism. Portland has developed a department of interna- 
 tional justice and goodwill. The Chicago Federation has given 
 special attention to work in public institutions. 
 
 From the cities the movement is already beginning to extend 
 to the counties and states. Massachusetts has had a state federa- 
 tion for years which has rendered most effective service. Similar 
 federations are found in California, Connecticut, Indiana, Ohio, 
 and Pennsylvania.* Through such state federations the interests 
 of the community church are being actively pushed and the two 
 streams that we have thus far been studying separately have 
 already joined their waters. 
 
 In addition a movement for county federations is beginning, 
 and one or two have already been established with permanent paid 
 secretaries ; ^ but their function still needs to be defined and their 
 usefulness proved. 
 
 More important than any specific thing the federations have 
 done has been their success in creating a common consciousness 
 and developing a method of procedure. Pastors who have been 
 oppressed by the difficulty of their task have been encouraged by 
 the discovery that they were not working alone. Congregations 
 that were facing problems they did not know how to solve have 
 been helped by an exchange of experience with others who have 
 been more successful. The primitive Christian conception of the 
 
 * Detroit and Pittsburgh are also doing good work along the line of evan- 
 gelism. 
 
 ^ E.g., at Toledo, Cincinnati, Detroit, Rochester, Chicago, St. Louis, Duluth, 
 Portland, Oregon, Newark, and Erie. Specially significant has been the work 
 done by the Toledo Federation in supervising the work of community week- 
 day Bible schools. 
 
 ^E.g., at Boston, Pittsburgh, and Chicago. 
 
 *The Ohio State Federation, in co-operation with Ohio State University, 
 maintains a two weeks' summer school for country pastors. The Connecticut 
 State Federation holds a similar session in cormection with the State Agri- 
 cultural College. 
 
 ^E.g., Wayne County, Indiana, and Louvain County, Ohio.
 
 THE CHURCH IN THE COMMUNITY 219 
 
 church in the city has through this movement become a reahty for 
 multitudes of Christians. 
 
 The federation is not simply a clearing-house of information 
 within its own community; it is a means of exchange between com- 
 munity and community. Through periodic conventions experience 
 is interchanged, and contacts established between the local com- 
 munity and the wider movements in the nation at large. Thus the 
 federation movement is increasingly a source of inspiration and 
 education for all who take part in it. 
 
 A typical example was the convention held in Cleveland in 
 1920. An inspiring programme was presented covering not only 
 the local problems of the different cities represented, but the larger 
 aspects of the Church's task at home and abroad. Such questions 
 as the responsibility of the Church for promoting a better social 
 order and a more sensitive international conscience had their place 
 side by side with the older and more permanent topics of evangel- 
 ism and education. 
 
 The educational possibilities of the movement were emphasized 
 at a gathering of federation secretaries held at the Union Theo- 
 logical Seminary in New York in June, 1921. Thirty different com- 
 munities were represented, a force whose influence on the future 
 development of the Church it would be difficult to over-estimate. 
 In these men, met for a week of quiet study and thought on the 
 greatest of all themes, the two most important movements in the 
 religious life of the present were represented — ^the movement for 
 Christian unity and the movement for the social application of 
 the Gospel. 
 
 But, after all, what can be done through local co-operation even 
 with the best will in the world is limited. In city and country alike 
 there are problems beyond the power of those on the ground. Only 
 specialized study by men set apart for this purpose can adequately 
 aid us here. For such specialized service, we are dependent upon 
 national agencies. What these are and how they function will 
 concern us in the next chapter.
 
 220 THE CHURCH IN AMERICA 
 
 5. Consequences for the Work of the Minister— Need of a Recon- 
 sideration of the Function and Responsibilities of the 
 Protestant Ministry 
 
 Before we turn to this new phase of our subject there is one 
 aspect of the local situation that requires further consideration, 
 and that is its bearing upon the life of the minister. We have seen 
 that changes are taking place in the institution he serves. It is 
 inevitable that these should have a reflex influence upon his own 
 responsibility and functions. Such an influence is in fact being 
 exerted, but in ways more or less unpremeditated and haphazard. 
 It is worth while to consider with some care what its effects are 
 likely to be. 
 
 We have noted two tendencies in the local church, a tendency 
 to enlarge the scope of its activity, and a tendency to unite with 
 other churches. Little churches are coming together to form bigger 
 ones and the bigger churches are doing more things and more kinds 
 of things than they did before. Group enterprises are being under- 
 taken and, as a result, new demands are being made upon the 
 minister. He is asked to do more and he has less time to do it in. 
 One may differ in one's interpretation of this situation. One 
 may believe with the advocates of the institutional church that the 
 tendency to expand the church's activities is likely to continue 
 indefinitely. Or one may believe with the present writer that the 
 present condition is a temporary one, due to causes in our social 
 environment which it is the duty of the church to correct and 
 remove. In either case, no intelligent observer can fail to recognize 
 that this expansion of function is taking place to-day. This being 
 true, the ministry must adjust itself to the change both in theory 
 and in practice. 
 
 The adjustment in practice is going on at the present time in 
 many interesting ways. But the theoretical adjustment has not yet 
 kept pace with the changes in practice. The minister of to-day is 
 doing a great many things that his predecessor was not expected 
 to do, but men's thought about him still moves in the old groove 
 worn when Jonathan Edwards preached his Stockbridge sermons 
 and Whitfield swept the country with the fire of his revival preach- 
 ing. The contrast between the theory of the ministry and the prac- 
 tical conditions in which individual ministers find themselves work-
 
 THE CHURCH IN THE COMMUNITY 221 
 
 ing constitutes one of the greatest practical difiBculties in the way 
 of the modern ministry. 
 
 We have already considered what some of these difficulties 
 are — the insecurity of tenure, the limitation of outlook, the lack of 
 any adequate relation to the larger interests of the Church as a 
 whole. We have traced these to their roots in the conception of the 
 minister as an isolated individual dealing with other isolated groups 
 which we call local churches. We have seen how this isolation 
 creates the uncertainty and restlessness which we have already 
 noted. The congregation does not wish to call any minister for 
 whom it may be expected permanently to provide. The minister 
 who feels that he is not rightly placed has no self-respecting method 
 of bringing about a change. In the meantime he is asked to do all 
 kinds of things for which his previous training may not have fitted 
 him and the distinctive work for which he is called as a preacher 
 and a pastor suffers. 
 
 Such a conception of the minister's responsibility does not cor- 
 respond with the conception of the Church to which the facts of 
 modern life are forcing us. The barriers between the churches have 
 been breaking down and the Church is coming to be thought of as 
 a great social institution with a many-sided life, employing men 
 of different talents and training who can co-operate with one an- 
 other in carrying out a common plan. This corporate conception 
 of the Church, long characteristic of such highly organized bodies 
 as the Methodists, the Presbyterians, and the Episcopalians, is 
 showing itself to be the only conception which is able to stand the 
 strain of modern life. 
 
 It is clear that such a conception of the Church requires a modi- 
 fication of the earlier conception of the ministry. Either the min- 
 ister in the conventional sense must add to his duties as preacher, 
 pastor, and leader of worship other functions as social leader, man 
 of business, and the like, or we must develop a differentiated min- 
 istry in which, besides the ministers who preach and lead in wor- 
 ship, men — and for that matter women — may be called to serve the 
 Church as its recognized ministers who are not expected to do any 
 of these things. 
 
 This change is already taking place in the ministry of the 
 foreign field. In a list of forty-three persons recently commis- 
 sioned for service by one of our foreign-mission boards, only seven
 
 222 THE CHURCH IN AMERICA 
 
 were ordained ministers.^ The others were teachers, nurses, physi- 
 cians, men of business, all going out with Christian motives as 
 servants of the Church to do forms of the Church's work. 
 
 A parallel expansion of function is going on in the Church at 
 home, but it has not yet resulted in any corresponding differentia- 
 tion in the function of the ministry. It is true that a beginning 
 has been made. The teaching ministry is beginning to differentiate 
 itself from that of preaching, and the directorate of religious educa- 
 tion is becoming a recognized profession. But religious education 
 is only one of many functions which are being carried on in the 
 modern Church. The pastoral work of the Church, too, requires 
 specialized training. Boys' clubs and girls' clubs, civic forums and 
 good government clubs, and all the range of social activities which 
 are included in the work of a modern institutional church are so 
 many opportunities for pastoral contact. Trained leaders are 
 needed who share the ideals of the minister who preaches. For 
 such a ministry, women as well as men may well be set apart, and 
 within it differences of age and talents may find free scope. Music 
 and the arts, too, will take their place in this comprehensive min- 
 istry, and the organist and the choir-master be recognized as min- 
 isters of religion and judged accordingly. 
 
 Such a differentiation of the minister's duties would free the 
 minister who preaches from the strain which is now put upon him 
 by the multitude of his duties. It would make it possible to restore 
 worship to its central place in his interest and give dignity and 
 restfulness to the service of prayer and praise. Above all, it would 
 make place for the older man in the ministry who is now too often 
 crowded out by the younger man, not because he does not do well 
 the thing he is fitted to do, but because he is expected to do other 
 things which are not part of his business and which can be done 
 much better by younger and differently trained men. 
 
 To do this would be to restore to modern Protestantism the 
 conception of the ministry which was prevalent in its beginning. 
 In Calvin's plan for the church of Geneva four different kinds of 
 minister were recognized. Besides the pastor was the elder, who 
 had charge of discipline; the deacon who cared for the poor; and 
 the teacher who was responsible for religious education. We need 
 to revive this conception of a differentiated ministry and extend it 
 
 ^Presbyterian Advance, December 1, 1921.
 
 THE CHURCH IN THE COMMUNITY 223 
 
 to fit the conditions of the modern Church. We must take the new 
 activities which have grown up in the churches in voluntary and 
 unofficial ways, and make a place for them as parts of our more 
 formal and recognized ministry. We must release the rarer spirits 
 who have the gift of preaching from other duties and give them 
 the time and opportunity they need for this most important task. 
 
 The foundation for this differentiated ministry is already laid 
 in the present organization of the Church. The Congregational 
 churches, including the Baptists, have their deacons as well as 
 their ministers. The Presbyterians add the elder to the minister 
 and the deacon. The Episcopalians and Methodists have their 
 deaconesses. All denominations have their trustees who, as the 
 local representatives of the congregations, hold property and rep- 
 resent the churches before the courts. There is no reason why 
 other officers should not be added. There is every reason why the 
 existing offices should be more fully utilized, assigned larger respon- 
 sibility, and, if need be, made salaried positions. 
 
 In the larger institutional churches this is already taking place. 
 A staff of paid workers is employed, including men and women. 
 On the bulletin of any large city church to-day you will find 
 printed beside the name of the minister the names of parish visitors 
 and other church workers; but their work has not yet received full 
 theoretical recognition. Their position has not yet been raised to 
 the dignity of an independent and permanent life work. 
 
 It is because the Young Men's and the Young Women's Chris- 
 tian Associations provide in their secretaryships such permanent 
 positions that they are attracting so many men and women who, 
 if a similar opportunity were offered them, would be glad to work 
 in the regular churches. The time will surely come when this lack 
 will be rectified and the Church provide not only opportunity, but 
 recognition for the highly trained service of which it is in need. 
 
 For this there is need of a change in the organization of the 
 Church. The forces which are bringing about unity in the local 
 community must expand until they take in the Church at large. 
 A good beginning has already been made. In the mission boards 
 of the churches as well as in the Christian Associations the con- 
 ception of a differentiated ministry functioning in the name of the 
 whole Church is already accepted. What these organizations are 
 doing we shall study in the chapter that follows.
 
 CHAPTER XII 
 
 THE CHURCH SPECIALIZING FOR SERVICE 
 
 1. The Need of Specialization in Christian Work — The Survey as 
 a Condition of Effective Specialization 
 
 We have seen that both in the smaller communities and in the 
 larger cities influences are at work and problems arise which can- 
 not be dealt with adequately without the assistance of specialists. 
 This fact the churches are beginning to recognize, and in various 
 ways they are adapting their methods to meet the new situation. 
 
 The agencies through which the churches are addressing them- 
 selves to their new responsibilities are the boards of the different 
 denominations, and various voluntary societies, of which the most 
 important are the two Christian Associations. To these may be 
 added the Salvation Army, an organization with methods so dis- 
 tinctive as to require separate consideration. 
 
 The boards of the churches are one of the most interesting and 
 instructive developments of American Protestantism, deserving far 
 more study and attention than they have hitherto received. They 
 are not only agencies of missionary service, but instruments of 
 government adapted to the peculiar needs and ideals of Protestant- 
 ism. Through its Boards of Home and Foreign Missions, a congre- 
 gational church like the Baptist, jealous of the rights of the local 
 congregation and repudiating with decision the claims of the Epis- 
 copate in every form, is furnished with an instrumentality through 
 which all its congregations can act as one, and the secretaries of 
 these boards have an administrative responsibility comparable only 
 to that of an archbishop. It is instructive therefore to note what 
 these representatives of the churches are doing with the powers 
 which have been entrusted to them. 
 
 To deal wisely with the problems of modern missions, whether 
 at home or abroad, it is necessary, first of all, to secure accurate 
 knowledge of the situation to be met and, secondly, to provide the 
 
 224
 
 THE CHURCH SPECIALIZING FOR SERVICE 225 
 
 proper agencies to meet it. The boards are doing these two things 
 in ways which enlarging experience is constantly making more 
 effective. 
 
 The method used by the boards in assembling the facts that 
 they need to know is known technically as a survey. A survey is 
 an intensive study of a particular geographical area, such as a city, 
 county, or state, with a view to discovering the religious conditions 
 and needs of the people living in it, the methods used by the exist- 
 ing churches in ministering to those needs and what still should be 
 done to supplement or correct the Church's ministry at those points 
 where it is now faulty or insufficient. Such a survey may be made 
 either by the resident Christian forces or by representatives of the 
 boards, or, better still, by both combined. 
 
 The conditions of an effective survey are that it should be 
 thorough, accurate, economical of time and money, and above all 
 adapted to the purpose which it is designed to serve. It is not too 
 much to say that much so-called survey work is useless or worse 
 than useless, either because it is conducted by persons not suffi- 
 ciently familiar with the subject to be studied to estimate cor- 
 rectly what they find or because it is not so planned as to seek the 
 facts that are really relevant. What is needed is not so much sta- 
 tistics obtained from house-to-house visitation by persons who 
 have never done such work before, as careful study of significant 
 and representative areas and intelligent interpretation of the vast 
 mass of statistical material already available from other surveys. 
 
 A well-planned survey will be designed for one of two purposes: 
 to determine a policy, or to inspire people to execute it. These 
 two purposes, however intimately related, must be clearly distin- 
 guished. The difficulty of doing this may be illustrated in the case 
 of the survey undertaken by the Interchurch World Movement. 
 The idea which underlay it was an admirable one — to give a com- 
 prehensive picture of the world-wide task before the Church in such 
 a way as to inspire the churches to discharge it adequately, and at 
 the same time to furnish the information which would make that 
 discharge possible. Unfortunately the pressure of time compelled 
 emphasis upon the first aspect of the survey to the injury of the 
 second. To provide campaign material for the drive it was neces- 
 sary to have the survey material available at a certain time, and 
 this necessitated such haste in the preparation of certain parts of
 
 226 THE CHURCH IN AMERICA 
 
 the work as to sacrifice much of its usefulness as information on 
 which to base a trustworthy policy.^ 
 
 The lesson so painfully learned is not likely to be forgotten. 
 Most of the survey work done by our mission boards is careful, 
 accurate, and intelligent. The survey is made by persons who are 
 trained for the work, and after models whose usefulness has been 
 tested by experience. The same is true of the work done by the 
 Young Women's Christian Association.^ Some of the studies made 
 by this Association have proved useful not only to churches, but 
 to governments. Notable examples are the recent study of women 
 in industry conducted by the Young Women's Christian Associa- 
 tion and published by the United States Department of Labor,' 
 and the survey of the city of Prague, conducted by the same organ- 
 ization at the request of the Czecho-Slovak Government.* 
 
 The two examples just cited illustrate two different kinds of 
 survey which it is important to distinguish: first, a study of some 
 particular local situation which presents peculiar problems or dif- 
 ficulties; second, a study of some particular problem which may 
 enter into a number of different local situations but which can only 
 be properly dealt with on the basis of knowledge derived from a 
 comparison of all available instances. 
 
 After securing such knowledge, the next step is to agree upon 
 a policy and to provide the agencies to carry it into effect. Dr. 
 Charles L. Thompson, the veteran secretary of the Presbyterian 
 Board of Home Missions, was one of the first to direct the atten- 
 tion of the home mission forces to the new problems before the 
 
 ^ It should be said that this criticism applies in different degrees to different 
 parts of the work. Thus the educational survey assembled much information 
 of permanent value which had not hitherto been accessible, and the same was 
 true of the survey of rural conditions. More than a dozen publications owe 
 their existence either directly or indirectly to the investigations which the 
 Interchurch World Movement set on foot. Other contributions may be ex- 
 pected from the Committee on Social and Religious Surveys, a voluntary 
 committee formed to carry on the uncompleted work of the Survey Depart- 
 ment of the Interchurch. 
 
 ^The Young Men's Christian Association, while it has conducted a number 
 of investigations for special purposes, has published little material in this 
 field. 
 
 *The New Position of Women in American Industry: Bulletin of the 
 Women's Bureau, No. 12, United States Department of Labor, Washington, 
 D. C, 1921. 
 
 *Cf. The Survey, June 11, 1921.
 
 THE CHURCH SPECIALIZING FOR SERVICE 227 
 
 Church and to devise plans which would make it possible to deal 
 with them effectively.^ 
 
 2. Resulting Changes in Organization — The Department as an 
 Agency of Specialized Service — Other Forms of Spe- 
 cialization at Home and Abroad — The 
 Resulting Need of Unity 
 
 In Dr. Thompson's church, the Presbyterian, the need of spe- 
 cialization was met by the creation of departments to care for par- 
 ticular phases of the home-mission task, such as immigration, coun- 
 try life, social service, and the like. The same practice is common 
 in other denominations. Even those which have not found it advis- 
 able to create separate departments have seen the importance of 
 setting apart men for special forms of service and of giving them 
 a training not required by the general body of workers, who are 
 engaged in the more familiar tasks of evangelization and educa- 
 tion which will always occupy the greater number.- 
 
 When the new departments were first established, the line be- 
 tween the newer and older forms of work was strongly emphasized, 
 but as time has passed and experience has accumulated, it has 
 become apparent that the function of the new departments is not 
 to relieve the other workers of responsibility for the kind of work 
 the departments are doing, but rather to gain a body of knowledge 
 and experience which can be shared with the Church at large so 
 that all its work may become more effective. 
 
 *Cf. Thompson, "The Soul of America," New York, 1919. 
 
 'The American Baptist Home Mission Society has secretaries for English- 
 Speaking Missions and Indian Work ; Social Service and Rural Community 
 Work; City and Foreign-Speaking Missions; Education; Evangelism; as well 
 as an architect secretary. 
 
 The Board of Home Missions and Church Extension of the Methodist 
 Episcopal Church has superintendents for the following departments: Church 
 Extension; City Work; Rural Work; Frontier Work; Evangelism; Indian 
 Mission Work; and directors of the following bureaus: Publicity; Foreign- 
 Speaking Work; Colored Work. 
 
 The Board of Home Missions of the Reformed Church in the U. S. has 
 a superintendent for immigration. 
 
 The Department of Missions and Church Extension of the Domestic and 
 Foreign Missionary Society of the Protestant Episcopal Church in the U. S. A. 
 is the latest national organization to appoint a secretary for work among 
 Foreign-Born Americans. 
 
 The Board of Church Extension of the American Moravian Church has a 
 Country Church Commission.
 
 228 THE CHURCH IN AMERICA 
 
 The relation between these two phases of the Church's work may 
 be illustrated in connection with the board with which the author 
 is most familiar, the Board of Home Missions of the Presbyterian 
 Church in the U. S. A. Of the specialized work carried on by this 
 board, the most instructive for our present purpose is that done by 
 its Departments of City and Immigrant Work, of the Church and 
 Country Life, and of Social Service. The first deals with the race 
 question as it meets us in our great cities and industrial centres; 
 the second, as its name implies, with the country church; the third 
 with the questions at issue between capital and labor, and especially 
 with the group of workingmen who are alienated from the Church. 
 
 The first business of the Department of City and Immigrant 
 Work has been to gain an understanding of the conditions to be met. 
 This has been done by surveys of selected fields in this country, 
 supplemented by special studies of the home conditions of the 
 nationalities among whom work is being carried on. Through the 
 offer of immigration fellowships it has been possible to send selected 
 men from the seminaries for a year of study in the different coun- 
 tries from which these new citizens come and thus to secure for 
 them that familiarity with the language, the national traditions, 
 and the social customs of various immigrant groups which is an 
 indispensable condition of effective work. 
 
 As a result of this experience the department has acquired a 
 body of information which it can use in the training of workers and 
 in advising the communities which ask its help as to how they can 
 best deal with their own peculiar conditions. In co-operation with 
 other workers in the same field it is helping to create a literature 
 which makes a useful addition to our knowledge of the immigrant.^ 
 
 Besides studying conditions and training workers, the depart- 
 ment undertakes to prepare a definite plan of work for any com- 
 munity that requires it. Such plans have been made for cities as 
 well as for smaller communities and are being successfully put into 
 
 ^Cf. the series of racial studies prepared under the New Americans Divi- 
 sion of the Interchurch World Movement, six of which are being published 
 for the Home Missions Council and the Council of Women for Home Mis- 
 sions by the George H. Doran Company. The studies are as follows: "The 
 Czecho-Slovaks in America"; "The Russians in America"; "The Poles in 
 America"; "The Italians in America"; "The Greeks in America"; "The 
 Magyars in America."
 
 THE CHURCH SPECIALIZING FOR SERVICE 229 
 
 effect in many places. In a church like the Presbyterian, where 
 the local presbytery is responsible for all work done within its 
 boundaries and representatives of the Home Board can gain ad- 
 mission only through the invitation of the presbytery, this requires 
 close and friendly relations between the board and the presbytery 
 which are equally advantageous to both parties. 
 
 The final test of success is met in the fourth and last form of 
 the department's work; namely, that of inspiring the home church 
 to co-operate in the plans when made. In a task so great as that 
 of home missions, what can be done directly by any board, even 
 the strongest, is limited. The most that it can hope to do is to set 
 a standard and devise methods which may commend themselves to 
 the judgment and secure the support of the great mass of Christians 
 everywhere. In exceptional cases, to be sure, as a temporary 
 expedient, the department may assume full charge of the work of 
 a definite locality; but this is not the ideal. The ideal arrange- 
 ment is for the department to find a man and put him at the serv- 
 ice of the local community, leaving them to work out their prob- 
 lems together.^ 
 
 What the Department of City and Immigrant Work is doing for 
 the foreigner in our cities the Department of the Church and Coun- 
 try Life is doing for the neglected country churches. Among the 
 influences which have helped to direct popular attention to the 
 serious condition of our country districts, the activity of this depart- 
 ment has not been the least. It has been conducting surveys, try- 
 ing experiments, publishing literature, securing recruits, preaching 
 the need of a resident ministry, and demonstrating by example 
 what can be done by such a ministry if it can be secured. It has 
 been holding summer schools for persons interested in the country 
 church ana co-operating with the agricultural colleges in imparting 
 
 *San Francisco Presbytery is a good illustration of this kind of co-opera- 
 tion. A different form is illustrated in New York City in the relation between 
 the department and the Church Extension Committee of Presbytery. Here 
 three different factors are. co-operating in a harmonious way — the local con- 
 gregations which furnish the field and the people, the Church Extension Com- 
 mittee of the Presbytery which raises the money and provides the buildings, 
 the Department of Immigration which furnishes the superintendence and 
 trains the workers. As a result of this co-operation a continuity is given to 
 the work which could not otherwise be secured, and methods worked out 
 which have been found useful in dealing with similar problems in other cities.
 
 230 THE CHURCH IN AMERICA 
 
 the information necessary to fit a minister to become not simply a 
 preacher of the Gospel, but a leader in all the social and educational 
 influences which centre about the church. 
 
 An interesting indication of the success of the department's 
 work is the number of requests which have come to it from pres- 
 byteries that it take over a part or all of their work for a term of 
 years as a sort of experiment station. Twenty-six parishes are now 
 under the care of the department, and in several cases {e.g., French 
 Broad Presbytery in North Carolina, Cumberland Mountain Pres- 
 bytery in Tennessee, and the Southwest Bohemian Presbytery in 
 Texas) the department has assumed responsibility for the entire 
 work of the presbytery. But such experiments must always be 
 regarded as experiments merely, which fulfil their aim in the meas- 
 ure that they set a standard for the work of the Church as a whole. 
 
 What the Presbyterian Church has been doing through the 
 departments described above, other churches have been doing 
 through similar agencies. As already stated, the reason for choosing 
 these particular examples for illustration is not that they are more 
 important or more successful than others, but simply that the author 
 happens to have first-hand knowledge of the work which they are 
 doing. 
 
 Significant as a sign of the time is the interest of the chrrches 
 in the industrial problem. This is dealt with in different ways by 
 different churches. Some employ a special agency like a Social 
 Service Committee; others a Department of Social Service attached 
 to the Board of Home Missions. In the Presbyterian Church both 
 methods have been followed, but the first has now been superseded 
 by the second. 
 
 The Rev. Charles Stelzle was a pioneer in this work. As a 
 member of a labor union he keenly felt the alienation of labor 
 from the Church and he worked successfully to overcome it. By 
 addressing mass meetings of workingmen on religious subjects, by 
 correspondence and editorials in the labor press, by instituting the 
 office of fraternal delegate,^ and above all by the opening of the 
 Labor Temple in New York City, he helped to direct the attention 
 
 *A fraternal delegate is a minister who is invited to sit as corresponding 
 member in a labor union, or a labor man to whom a similar courtesy is ex- 
 tended by a local ministers' association.
 
 THE CHURCH SPECIALIZING FOR SERVICE 231 
 
 of labor to the churches and to make workingmen realize that the 
 churches were not indifferent to questions of social welfare and 
 justice. 
 
 The Labor Temple is a Presbyterian church on the corner of 
 Fourteenth Street and Second Avenue, in New York City, which was 
 taken over by the Church Extension Committee when its congre- 
 gation was about to abandon it, and turned over to the Home 
 Board to be used as an experiment station by Mr. Stelzle in his effort 
 to establish a point of contact between labor and the church.^ It 
 has been at work for twelve years, and it may be said with con- 
 fidence that it has succeeded in fulfilling the purpose for which it 
 was established. The methods used are those of the modern insti- 
 tutional church: Sunday services in different languages, clubs and 
 classes through the week, a settlement house with resident workers, 
 public lectures on topics of public interest, and the like. Charac- 
 teristic features have been the open forum where from week to 
 week current industrial questions are discussed by men of different 
 shades of belief, and the hospitality extended by the authorities of 
 the Temple to labor unions for their private meetings. In times 
 of unemployment the Temple has helped its neighbors to find 
 work. In times of strike it has offered a safe place of meeting to 
 young girls exposed to the temptations of the street. To a gratify- 
 ing degree it has gained the confidence of the working people, as 
 an exponent of a type of religion which they can understand and 
 appreciate.^ 
 
 What the Labor Temple has done in New York, other centres 
 are doing with success in other cities. There is a growing disposi- 
 tion on the part of the churches to hear both sides of the industrial 
 question and to state the Christian position on the relation of the 
 Church to industry not only in the safe seclusion of the sanctuary, 
 but in open debate where the opponent can bring his objection and 
 receive an answer. 
 
 Another way in which the Church's interest in industrial ques- 
 tions has been shown is through the appointment of special com- 
 mittees to investigate strikes and other industrial disputes. The 
 Interchurch investigation of the steel strike is the best known, but 
 
 * The work is now under the charge of the Presbytery of New York. 
 'Cf. "The Church and the City," pp. 48-64.
 
 232 THE CHURCH IN AMERICA 
 
 by no means the only example of its kind. The action of the Con- 
 gregational churches in the case of the Lawrence strike ^ and of 
 the Denver churches in the case of the recent car strike in that 
 city are cases in point.^ 
 
 The serious criticism which has been passed upon the Inter- 
 church steel investigation should not blind us to the importance of 
 the issue at stake. If it be true that the labor question is at heart 
 a moral question with which the Church as a moral teacher is nec- 
 essarily concerned, it follows that the churches must have access 
 to the information which will enable them to speak authoritatively 
 or to know when they ought to remain silent. Such information 
 it is not at present easy to obtain. A number of the denominations 
 have established Social Service Commissions or Departments 
 whose secretaries co-operate through the Social Service Com- 
 mission of the Federal Council.^ This commission has recently 
 established a Bureau of Research for the purpose of concerted 
 study of industrial questions from the Christian point of view. A 
 more ambitious proposal has been made by Professor Small of the 
 University of Chicago, who suggests the appointment of a perma- 
 nent commission of the most eminent men in the Church to investi- 
 gate controversies between capital and labor from the point of 
 view of the moral issues involved.* 
 
 The cases which we have thus far cited, of immigration, country 
 life, and social service, are but the most conspicuous examples of 
 administrative specialization. Other illustrations which might be 
 given are Sunday schools, freedmen, church erection, and temper- 
 ance, all of which have their special agencies, in some cases inde- 
 pendent boards, in others departments or committees. It is a fair 
 question whether this division has not been carried too far. Would 
 it not be better if all the work of the denominations were grouped 
 in three or at most four comprehensive agencies — which might then 
 
 * Cf . "The Causes of the Trouble in Lawrence : A Report on the Recent 
 Strike," by the Rev. Charles R. Brown, D.D., 1919, The Congregationalist, 
 June 5, 1919. 
 
 ' Cf. "The Denver Tramway Strike of 1920," by Edward T. Devine, Ph.D., 
 Rev. John A. Ryan, DD., and John A. Lapp, LL.D., published by the Denver 
 Commission of Religious Forces, 1921. 
 
 'E.g., Baptist, Congregational, Disciples of Christ, Episcopal, Lutheran, 
 Methodist, Presbyterian, Reformed. 
 
 *Cf. A. W. Small, "The Church and Class Conflicts," American Journal of 
 Sociology, March, 1919.
 
 THE CHURCH SPECIALIZING FOR SERVICE 233 
 
 subdivide the work as experience showed to be most wise?^ 
 This is a question which is likely to be much debated in the next 
 few years. However it is decided, we may be sure that the result 
 reached will not mean the abandonment of specialization, but only 
 the effort to guard against the dangers involved in over- 
 specialization. 
 
 What the home boards are doing for the home field, the foreign 
 boards are doing for the work across the sea, the only difference 
 being that in their case a single agency is responsible for a variety 
 of work which in this country is distributed among many different 
 agencies. The resulting problems of organization include all the 
 problems of the home boards and others beside.^ Here also there is 
 need of specialization in study and execution — a need intensified 
 by the fact that the workers are dealing with a foreign language 
 and an unfamiliar civilization. Here, too, we face the double prob- 
 lem of discovering what ought to be done and of securing the means 
 to do it. Here above all we find the constant demand for men and 
 women competent to do what needs to be done, and with a training 
 that will fit them to do it. With such responsibilities it is not 
 surprising that our foreign boards have sometimes failed to realize 
 their ideal. The wonder is that they have been able to do as much 
 as they have done. 
 
 In spite of the disadvantages which go with this wide exten- 
 sion of responsibility, the advantages of united leadership more 
 than counterbalance them. Those who are responsible for our 
 foreign-missionary policy are by the nature of the case forced to 
 consider the field as a whole. All the problems which at home 
 are divided between different agencies — education, building, social 
 service, and the like, as well as evangelism in the narrow sense — 
 
 ' The present practice differs widely in the different communions. In some 
 churches administrative responsibility is concentrated in comparatively few 
 agencies, in others it is widely distributed. Thus the Board of Missions of 
 the Protestant Episcopal Church includes both home and foreign missions, 
 whereas the plan followed in the Presbyterian Church has separated interests 
 as closely related as home missions, freedmen, church erection, and Sunday- 
 school work. Other denominations uniting home and foreign missions under a 
 single board are the Disciples, the Evangelical Association, the Evangelical 
 Synod of North America, the Free Methodist Church of North America, and 
 the Methodist Episcopal Church, South. 
 
 ^E.g., the diplomatic problems which grow out of the fact that the work 
 of the foreign boards is carried on in a number of different countries, each 
 with its own government and laws.
 
 234 THE CHURCH IN AMERICA 
 
 come before them for consideration. The result is a comprehensive 
 grasp of the larger problems of missionary policy. A similar con- 
 centration of leadership and policy is necessary at home, to fit us 
 to deal suitably with such perplexing questions as, for example, the 
 supply of the ministry. 
 
 So far we have been speaking of the work done by the men's 
 boards. But we must never forget that this is only a part of the 
 specialized work which the Church is doing through its official 
 agencies. The women also have their boards of home and foreign 
 missions. The question arises whether the present division of admin- 
 istrative responsibility between men and women is a wise one and, 
 if so, whether the present line of division is rightly drawn. As a 
 matter of fact, there is no consistent principle followed in the 
 existing division of responsibility. In some cases, as in the Board 
 of Missions of the Methodist Episcopal Church, South, men and 
 women sit together in a single board which has complete charge 
 of the church's missionary work. In others, as in the case of the 
 Woman's Board of Home Missions of the Presbyterian Church in 
 the U. S. A., the women assume responsibility for the administra- 
 tion of a special branch of the work — in this case schools and hos- 
 pitals. In still others, as in the Woman's Board of Foreign Mis- 
 sions of the same church, the woman's board has been a money- 
 raising organ for the men's board, all the responsibility for admin- 
 istration being concentrated in that agency. It does not seem 
 likely that the latter arrangement will prove permanently satis- 
 factory. With the growing self-consciousness of women they are 
 certain to demand and to receive complete administrative respon- 
 sibility for their missionary enterprises, and if this is granted it 
 will be increasingly difficult to draw the line between the spheres 
 in which each sex is to function independently. Some unified plan 
 of missionary administration including both men and women seems 
 to be the goal toward which we are moving.^ 
 
 As we study all these interests we are constantly reminded of 
 the central importance of sound methods of education. The 
 boards are not simply agents to carry out the will of the churches; 
 they are in a very real sense teachers of the Church as to what 
 ought to be done. Much of their energy is spent in preparing 
 informational literature and in bringing home to the consciences 
 of their constituency facts regarding the needs of their field by 
 ^Cf. p. 253.
 
 THE CHURCH SPECIALIZING FOR SERVICE 235 
 
 means of the spoken voice. This work is so important and difficult 
 that they are unable to do it full justice alone and have created 
 to assist them special agencies like the Board of Missionary Prepa- 
 ration.^ 
 
 We are thus brought to the most fundamental of all the tasks 
 of the Church, upon the successful performance of which all the 
 others depend — the task of Christian education. There are many 
 different agencies operating in this field. These agencies are of 
 three kinds: (1) those which have to do with the Sunday school; 
 (2) those which are concerned with students in educational insti- 
 tutions — schools, colleges, and universities; (3) those which are 
 responsible for recruiting and training the ministry. In addition 
 should be mentioned the promoting agencies which serve all alike.^ 
 The relations between these bodies and the resulting problems of 
 unity, both within the denomination and without, will later claim our 
 attention. 
 
 3. Agencies for Interdenominational Administrative Unity — The 
 Home Missions Council and the Foreign Missions Confer- 
 ence — Corresponding Agencies in the Field of 
 Christian Education. 
 
 A survey of the organizations through which the churches are 
 trying to meet specific tasks makes it clear that it is impossible 
 for them to work well in isolation. Denominational agencies are 
 already co-operating in various ways and are creating the necessary 
 and appropriate machinery. The term "administrative union" has 
 come to be used to describe such official co-operation. 
 
 The missionary agencies of the churches are united in the 
 Home Missions Council and the Foreign Missions Conference of 
 
 *The Board of Missionary Preparation was founded in 1911 as a result of 
 a recommendation of the Continuation Committee of the World Conference 
 of 1910, to secure the most adequate kind and quality of preparation for those 
 who are training for foreign-missionary service. It is appointed by, and 
 responsible to, the Foreign Missions Conference of North America, the official 
 agency through which the foreign-missionary boards of the United States and 
 Canada co-operate. 
 
 On the educational work of the home-missionary agencies, cf. p. 237. The 
 most important part of this is done through the Council of Women for Home 
 Missions, which has prepared a series of textbooks for mission-study classes 
 which are used by all the co-operating denominations. Cf. also p. 228. 
 
 ' Of these the most important are the Boards of Publication which print 
 the literature which the other boards require for the prosecution of their 
 work.
 
 236 THE CHURCH IN AMERICA 
 
 North America, both of which are official bodies, representing and 
 financed by the co-operating boards,^ maintaining their own offices 
 and paid secretaries, meeting annually for the discharge of busi- 
 ness, and functioning in the interim through committees appointed 
 for that purpose. With these should be associated the Council of 
 Women for Home Missions, and the Federation of Woman's Boards 
 of Foreign Missions of North America. 
 
 The Foreign Missions Conference of North America includes 
 all the foreign-missionary societies in the United States and Canada. 
 It meets once a year for the discussion of common problems, and 
 in the course of its history has succeeded in bringing about a no- 
 table spirit of unity and sympathy between the responsible heads of 
 the Church's missionary enterprise. It has its permanent office and 
 paid secretaries and functions during the intervals of its stated 
 meetings through a committee of twenty-eight persons called the 
 Committee of Reference and Counsel.^ 
 
 It has been the practice of the Conference not to initiate work 
 except at the request of some of its constituent boards, and then 
 only with the approval of the other members. In the course of 
 its history it has done a number of important and significant pieces 
 of work, among which may be mentioned the recent study of rural 
 education in India ^ and the comprehensive investigation of mis- 
 sionary education in Africa and in China.* In these studies it has 
 co-operated with the missionary agencies of other countries in 
 establishing standards which will affect the work of missions as a 
 whole. 
 
 In addition to its educational work and its function as a 
 clearing-house of information, the Foreign Missions Conference has 
 been able to deal with a number of difficult and perplexing ques- 
 tions which no single missionary board would have been able to 
 
 *This is true wholly of the Home Missions Council. In the case of the 
 Foreign Missions Conference, the contributions of the boards are supple- 
 mented by private gifts. 
 
 'The permanent office of the Committee of Reference and Counsel of the 
 Foreign Missions Conference of North America is in New York. Mr. Feimell 
 P. Turner and the Rev. Frank W. Bible are its secretaries. 
 
 *Cf. "Village Education in India: Report of a Commission of Inquiry," 
 New York, 1920. 
 
 * The results of these investigations are now being published by the Foreign 
 Missions Conference of North America under the titles, "Report of the Africa 
 Educational Commission" and "Report of the China Educational Commis- 
 sion."
 
 THE CHURCH SPECIALIZING FOR SERVICE 237 
 
 cope with alone. It has provided an agency through which the 
 missionary forces could approach the government of the United 
 States as well as the governments of other countries in connection 
 with the many problems which affect the missionary interests in the 
 countries in which the boards are at work. 
 
 The organization of the Home Missions Council is similar, 
 except that it does not include all the Canadian Home Mission 
 Societies.^ Thirty-six home-missionary organizations are repre- 
 sented in its membership. It has its office in New York and main- 
 tains a considerable office staff.^ During the earlier years of its 
 history the Home Missions Council was primarily a consultative 
 body and was concerned with matters of comity between the de- 
 nominations. But in recent years it has begun to assume a much 
 larger measure of responsibility and is now functioning actively 
 through a number of special committees which deal with such sub- 
 jects as Alaska, Indian missions, migrant groups, Negro Ameri- 
 cans, new Americans, Spanish-speaking peoples, comity and co- 
 operation, etc.^ 
 
 The organization and function of the women's boards are similar 
 to those of the men. The Council of Women for Home Missions 
 includes nineteen constituent, twelve affiliated, and five co-operat- 
 ing agencies and makes a specialty of publishing mission textbooks. 
 The Home Missions Council and the Council of Women for Home 
 Missions have offices side by side. They have joint committees 
 dealing with almost every phase of home-mission work. They 
 publish literature together. They make a joint annual report and 
 use a common letterhead. Financial appropriations are frequently 
 made by one to the other. The annual meetings of the two Coun- 
 cils are held at the same time and place and many of the sessions 
 are joint sessions. 
 
 In the foreign-missionary field the relation between the men's 
 
 *At present two Canadian boards are members, the Board of Home Mis- 
 sions and Social Service of the Presbyterian Church in Canada, and the Mis- 
 sionary Society of the Methodist Church in Canada. 
 
 ' Rev. Alfred Williams Anthony, D.D., is secretary, and the Rev. Rodney 
 W. Roundy, associate secretary. 
 
 * There are no less than eighteen joint committees at present maintained 
 by the Home Missions Council and the Council of Women for Home Mis- 
 sions. These committees not only include members of the constituent bodies, 
 but other co-opted members whose services are desired. In this way the 
 co-operation of representatives of the Christian Associations is secured in the 
 fields where they are at work.
 
 238 THE CHURCH IN AMERICA 
 
 and women's organizations is even closer. In this case the women's 
 societies have equal representation with the men's in the Foreign 
 Missions Conference as well as upon all its committees. The same 
 is true of the Young Women's Christian Association. The Federa- 
 tion of Woman's Boards of Foreign Missions of North America 
 brings together the representatives of the women's foreign-mission- 
 ary boards for purposes of consultation on matters of common 
 interest,^ but the representation of the individual boards in the 
 Foreign Missions Conference is independent of their relation to 
 the women's organization.^ 
 
 It has been the policy both of the Home Missions Council and 
 of the Foreign Missions Conference to proceed slowly and not to 
 seek executive responsibility. As the names indicate, they have 
 been primarily bodies for conference and counsel. Including as 
 they do representatives of churches of very different views, they 
 have hesitated to do anything which might alienate any part of 
 their constituency. As is so often the case, the body that goes 
 slowest tends to set the pace for the rest. Under the circumstances, 
 the policy followed has probably been a wise one, and the attempt 
 to assume executive functions would have been premature. 
 
 At the same time this caution has not been without its draw- 
 backs. Had the Home Missions Council and the Foreign Missions 
 Conference been in a position to assume more active executive 
 responsibility, the Interchurch World Movement might have taken 
 a different form and its worst dangers and evils have been avoided. 
 In theory, as we have seen, the Interchurch World Movement was 
 a movement for administrative union which is just what these 
 bodies are designed to promote. As it was, instead of beginning 
 with these bodies and using their experience and agencies as the 
 nucleus for expansion, a start was made from a completely new 
 centre, with a corresponding loss of energy and prestige. 
 
 In the case of the Foreign Missions Conference, this failure has 
 been less serious than in the case of the Home Missions Council, 
 because in the various continuation committees^ the Boards of 
 
 ^E.g., on such matters as recruiting for missionary service, the support of 
 union women's colleges in the foreign field, etc. 
 
 * Where the women's boards are separate organizations, they appoint their 
 own delegates. Where men and women are working together in a single 
 organization, the representatives are appointed by the unified denominational 
 agency. 
 
 "Cf. p. 53.
 
 THE CHURCH SPECIALIZING FOR SERVICE 239 
 
 Foreign Missions had a provisional organization through which 
 they could function in the field/ In general it may be said tliat 
 as between the home and foreign mission interests, the conscious- 
 ness of unity is more highly developed in the latter than in the 
 former. This is due no doubt in part to the greater pressure of 
 need in the foreign field, but also in no small measure to the fact 
 that the foreign boards, operating at a distance from the home base, 
 are more independent of their constituency than those boards which 
 are dealing at firsthand with the local churches from which the 
 bulk of their support is drawn. A further difficulty in the way 
 of securing unity at home is due to the fact that the agencies unit- 
 ing in the Home Missions Council are not only more numerous, but 
 represent a much wider distribution of authority and overlapping 
 of activities.^ 
 
 But the difference is, after all, only one of degree. Both in the 
 foreign field and in the home field we need to strengthen and dig- 
 nify the existing organs of unity. Much will depend for the future 
 of the Christian Church upon whether the gap left vacant by the 
 Interchurch shall be filled by the development of the agencies we 
 already have, or whether a new agency must be created. For it 
 seems clear that some responsible interdenominational body is 
 needed that can not only think but act on behalf of the churches. 
 
 Such a central executive body is needed in the home field not 
 only to do the things which the experience of the boards shows to 
 be desirable, but because of its reflex influence upon the local 
 church. We have seen that the community church movement faces 
 difficulties because of the lack of a common outlet for its mission- 
 ary zeal. Either it must divide its contributions between the 
 denominations, or all its gifts must go to one. If the denominations 
 themselves maintained a single responsible agency through which 
 interdenominational work was being carried on on behalf of all, 
 this difficulty would be removed. There would be an object, equally 
 dear to all, to which all could give, and the union whicii the com- 
 munity church illustrates at the bottom would be matched at the 
 top. 
 
 It is gratifying to know that distinct progress is being made 
 toward realizing this end. In a number of different fields the work 
 
 *A significant step toward such an organization in the home field is the 
 recent organization of the Home Missions Council of Montana. 
 'Cf. "Report of the Home Missions Council," 1921, pp. 254, 255.
 
 240 THE CHURCH IN AMERICA 
 
 of the denominations has already been unified by the Home Mis- 
 sions Council. Conspicuous among these are the work in Alaska, 
 for the Indians, at Ellis Island, and in the field of foreign-language 
 publications.^ We have elsewhere referred to the admirable work 
 done by the Council in Montana in unifying the home-missionary 
 agencies of that state. The same is true to a less degree in Utah 
 and in Colorado. Much progress has been made toward unifying 
 the work for Mexicans and for Negroes, and a promising beginning 
 has been made in co-ordinating the recruiting activities of the vari- 
 ous denominations. 
 
 The same influences which are bringing the home and foreign- 
 missionary agencies together are operating in the field of religious 
 education, and in all three of the different spheres to which we have 
 already referred. The Sunday-school workers have had no less 
 than five different interdenominational associations — the Interna- 
 tional Sunday School Association, the Sunday School Council of 
 Evangelical Denominations, the American Sunday-School Union,^ 
 the International Sunday School Lesson Committee, and the World's 
 Sunday School Association, of which the second (the Sunday School 
 Council) consists of the official Sunday-school agencies of the 
 denominations. Negotiations have just been completed for a union 
 between the Sunday School Council and the International Sunday 
 School Association, which have combined to form the International 
 Sunday School Council of Religious Education. In the Council of 
 Church Boards of Education the workers in the cause of religious 
 education in colleges have an effective organization.^ Most re- 
 cently the theological seminaries of the country have formed a 
 conference,* meeting biennially, which furnishes a convenient means 
 for the interchange of opinion among those who are working 
 in this responsible field. Besides these larger and better known 
 agencies there are a number of other associations and committees 
 
 ^ The Joint Committee on Foreign Language Publications under the Home 
 Missions Council is planning the joint publication of one strong periodical 
 for each language group and the production of a series of tracts which can be 
 used by any denomination under its own imprint. 
 
 "The American Sunday-School Union differs from the others in that it is 
 not an educational but a promoting agency. Strictly speaking, therefore, it 
 should be classified either with the Home Missions Council or with the volun- 
 tary societies like the Christian Associations that administer as well as teach. 
 
 'Cf. Christian Education, January, 1922, "What the CouncU of Church 
 Boards of Education is Doing." 
 
 * Cf. pp. 322, 323.
 
 THE CHURCH SPECIALIZING FOR SERVICE 241 
 
 dealing with some specialized form of religious education, such as 
 the associations of college pastors in state universities and of Bibli- 
 cal instructors in colleges and universities. In all no less than 
 fourteen interdenominational or undenominational agencies are 
 functioning in the field of religious education.^ 
 
 All these are distinctly religious organizations. Besides these 
 are the secular educational institutions of the country, our schools, 
 our colleges, and our universities, with the various societies and 
 associations through which they function. Many of these are 
 governed and taught by Christian men and women who share with 
 us our interest in the moral and spiritual issues at stake. No pro- 
 gramme of Christian education can be adequate which fails to 
 utilize their experience and to enlist their active co-operation. If 
 religion be the central and all-important fact that we believe it to 
 be, we shall never fully accomplish our aim until this fact is recog- 
 nized in the secular teaching which forms the thinking of the most 
 influential leaders of the modern world. 
 
 There is thus no lack of agencies at our disposal through which 
 to carry out our campaign of education, if our forces are properly 
 unified and co-ordinated. 
 
 An invaluable pioneer work in the way of co-ordination has 
 been done by the Religious Education Association, a voluntary 
 society including not only Protestants, but Roman Catholics and 
 Jews. Through this association the field has been mapped out 
 and some of the outstanding desiderata charted.- More recently 
 
 'The International Sunday School Council of Religious Education, the 
 Council of Church Boards of Education, the International Sunday School Les- 
 son Committee, the American Sunday-School Union, the World's Sunday 
 School Association, the Religious Education Association, the Missionary Edu- 
 cation Movement, the International Committee of the Young Men's Chris- 
 tian Associations, the National Board of the Young Women's Christian Asso- 
 ciations, the Board of Missionary Preparation, the Conference of Theological 
 Seminaries, the Association of Biblical Instructors in American Colleges and 
 Secondary Schools, the Conference of Church Workers in Universities, the 
 United Society of Christian Endeavor, the International Association of Daily 
 Vacation Bible Schools. 
 
 ^During the twenty years of its existence, the Religious Education Asso- 
 ciation has gathered those who have been interested in this subject for peri- 
 odical conferences. It has impressed church leaders and teachers with a new 
 and deeper sense of the need and value of religious education. It has enlisted 
 scientific educators in the task of religious education and broadened the popu- 
 lar conception so as to include vital and social processes as well as formal 
 instruction. It has developed a professional group in its field, pointed the 
 •way to new and better methods, and secured the co-operation of persons of
 
 242 THE CHURCH IN AMERICA 
 
 the attempt has been made to create a permanent organization of 
 the various interdenominational agencies that represent organized 
 Protestantism. At the suggestion of all the bodies concerned tKe 
 Federal Council called a conference of the representatives of these 
 agencies to consider the needs of the field as a whole. This con- 
 ference met at Garden City on May 12-14, 1921, and appointed a 
 Continuation Committee to effect a permanent organization. In 
 the meantime this committee was given authority to provide for 
 such preliminary committees as seemed called for. At the request 
 of the Committee on the War and the Religious Outlook, the Con- 
 tinuation Committee has assumed the responsibility for bringing 
 out the projected volume on "The Teaching Work of the Church," 
 to which reference has already been made. In this volume it is 
 hoped to give a bird's-eye view of the entire field of Christian 
 education, to point out the problems which need to be solved and 
 the agencies which are at work on their solution, and to suggest 
 the most important lines of progress for the immediate future. 
 
 4. Voluntary Agencies for Specialized Service — The History and 
 
 Expanding Work of the Christian Associations — Problems 
 
 Confronting the Associations To-day 
 
 No study of the co-operative movement would be complete 
 without some account of the voluntary societies through which 
 Christians of different denominations are working together in unof- 
 ficial but none the less effective ways. They deal with many dif- 
 ferent phases of Christian activity. Among the best known are the 
 American Bible Society, the American Sunday-School Union, the 
 Young Men's Christian Association, the Young Women's Christian 
 Association, the American Tract Society, the Young People's So- 
 ciety of Christian Endeavor, the Anti-Saloon League, the Women's 
 Christian Temperance Union, and the American Sabbath Associa- 
 tion. The Bible Society is officially recognized by most of the 
 churches. The Temperance and Sabbath Associations have re- 
 ceived the endorsement of many of them. Together they consti- 
 
 all sects, faiths, and communions. It has published about 15,000 pages of 
 material, held hundreds of conventions and conferences, conducted surveys, 
 promoted experiments, established standards, and brought about co-operation. 
 It conducts a bureau of information, a reference library, a personnel bureau, 
 and a clearing-house of activities.
 
 THE CHURCH SPECIALIZING FOR SERVICE 243 
 
 tute one of the most characteristic expressions of American Protes- 
 tantism.^ 
 
 The two Christian Associations will serve as illustrations. Of 
 all the voluntary societies of Protestantism they most nearly paral- 
 lel the work of the churches. Other organizations deal with some 
 particular phase of Christian service, such as education or missions, 
 but in the Associations the only restriction is that of age and sex.^ 
 Whatever can be done to help young men or young women, whether 
 along physical, intellectual, social, or religious lines, comes within 
 their scope. Geographically, too, their service has no boundary. 
 Like the churches, they work in the foreign field as well as at 
 home. In the course of their work they meet all the specialized 
 problems we have been considering. It is instructive, therefore, to 
 learn how they are dealing with them and what relation their work 
 bears to that of the agencies already described. 
 
 The Young Men's Christian Association began as a highly 
 specialized and thoroughly democratic institution. It was an asso- 
 ciation of Christian laymen who had banded themselves together 
 to work for young men; or rather, it was a group of associations. 
 The central organization that we now know as the International 
 Committee came into existence later and its relation to the co- 
 operating associations which form its constituency has been pro- 
 gressively defined as a result of enlarging experience.^ 
 
 The history of the Association has been marked by three fea- 
 tures: (1) an enlarging programme; (2) increased resources, both 
 financial and personal; (3) a growing tendency to extend its work 
 along lines which parallel the work of the denominational boards. 
 
 The programme of the Association includes, as is well known, 
 social and educational as well as religious features. It does for 
 the young men and boys who are its members what the institutional 
 
 *Cf. Willett, "Undenominational Movements in the United States" in 
 "Christian Unity," pp. 258-283. 
 
 'Originally interested mainly in evangelistic and social work, they have 
 added educational and physical features, a field in which they have antici- 
 pated much that the churches are now doing. 
 
 "On the history of the Y. M. C. A., cf. R. C. Morse, "My Life with Young 
 Men: Fifty Years in the Young Men's Christian Association," New York, 
 1918; Year Book of the Young Men's Christian Associations of North 
 America, New York, 1920 ; Summary of the World War Work of the American 
 Y. M. C. A., New York, 1920.
 
 244 THE CHURCH IN AMERICA 
 
 church tries to do for all the people in its neighborhood.^ In addi- 
 tion the Association has been led by a natural and entirely legiti- 
 mate process to do other things which do not concern young men 
 and boys simply, but have to do with the welfare of the community 
 for which it works or the group of people whom it serves. Thus 
 the city work of the Association has led it to gather representatives 
 of the churches for conference on civic betterment. Its county 
 work has made it necessary to work for women as well as men. 
 In local communities where the church was recreant to its duty the 
 Association has found itself forced to make up for this lack by 
 ministering to the family. On the foreign field especially the rela- 
 tion between the Association and the churches has been especially 
 close, and while scrupulously observing its charter as an agency of 
 the churches, not as a rival denomination, it has yet been doing 
 things which in other places the missionaries are doing themselves. 
 As a result, the line of demarcation between the sphere of the official 
 and voluntary agencies has become increasingly difiicult to 
 discern. 
 
 This is especially evident in the field of publication and religious 
 education. Through its press and its Bible class work, the Associa- 
 tion has entered a field which is of the highest importance to the 
 churches, and the need of a correlation of programme and a defini- 
 tion of responsibility becomes increasingly apparent.^ 
 
 What is true of the Young Men's Christian Association applies 
 to a less but still to an appreciable degree to the Young Women's 
 Christian Association.^ Beginning in a restricted sphere, this 
 Association has also been led to extend its activities and to enter 
 fields in which other agencies of the Church were already at work. 
 Like the Young Men's Christian Association, it begins to parallel 
 the work of the Church both at home and abroad. Some definition 
 of its relation to the official women's agencies of the churches as 
 
 * Of its million members, over twenty per cent, are boys in their teens. 
 
 ^An interesting experiment in co-ordination is being tried under the aus- 
 pices of the Council of Church Boards of Education through the so-called 
 Geneva plan — a plan through which the ofRcial representatives of the churches 
 co-operate with the Association in presenting the appeal of the various forms 
 of church work to the students gathered at the summer conferences of the 
 Association. 
 
 *Cf. Wilson, "Fifty Years of Association Work"; cf. also the Handbook of 
 the Young Women's Christian Association Movement, 1916; Report of the 
 War Work Council of the Young Women's Christian Associations from 1917- 
 1919.
 
 THE CHURCH SPECIALIZING FOR SERVICE 245 
 
 well as to the Church as a whole seems therefore a desider- 
 atum.^ 
 
 The problems thus briefly suggested have been accentuated for 
 both Associations by the war. The war proved that in these organ- 
 izations the Church possessed auxiliaries of the highest value, but 
 it showed also the need of defining the sphere in which each was 
 to work and the limits of its responsibility. We must find answers 
 to such questions as these: How far are the Associations, as at pres- 
 ent organized, prepared to do the work which they are actually 
 doing? How far do they need changes in their theoretical basis 
 and methods of administration? What should be the relation of 
 the Associations to each other? Is the present policy of independ- 
 ence a good one; or has the time come for a merger or, if not, for 
 some supplementary organization including both men and women 
 and operating with the family as its basis? What is the relation 
 of the Associations to the churches? Is the present state of inde- 
 pendence still desirable, and if so how can we secure that thorough 
 co-operation of all the Christian forces which the Interchurch 
 World Movement tried to bring about and which is needed now 
 more than ever? 
 
 The question how far the Associations as at present organized 
 are fitted to do the work which they have set themselves to do is 
 one which primarily concerns the Associations themselves, and in- 
 volves matters of detail which it would be manifestly impossible, 
 even if it were proper, to discuss here. But the central question is 
 one of general interest, for it has to do with principles which apply 
 to the denominations as well. That question is this: How far can 
 executive responsibility of the magnitude and importance of that 
 now exercised by the Associations be wisely assumed by a group of 
 independent and self-governing bodies like the local associations 
 which meet in convention only once every two or three years? 
 What authority shall attach to the central body appointed by this 
 convention to act for it during the interval between conventions? 
 In what ways shall this body keep in touch with its constituency 
 
 *In two respects the Young Women's Christian Association is doing im- 
 portant pioneer work of special value for the churches. In its training school 
 for secretaries it is working out methods for the training of women workers 
 which deserve careful study by those who are responsible for the training of 
 such workers in other fields. In the vexed field of industrial relations it is 
 conducting studies and establishing relations that are full of promise for the 
 future.
 
 246 THE CHURCH IN AMERICA 
 
 and to what extent should it feel free to act on its own responsibility 
 in initiating changes in policy which may seem necessary to meet 
 some unforeseen emergency? In view of the important questions 
 of principle to be determined by the Associations, such questions 
 as their future industrial policy or the religious basis of their mem- 
 bership, it is essential that the question of primary responsibility 
 should be clearly defined. 
 
 Other questions which press for a solution concern the relation 
 of the Associations to each other. During the war the Young 
 Men's Christian Association employed women workers. Are they 
 still to do so now that peace has come? In many communities the 
 Young Men's Christian Association find women for whom no work 
 is being done by women. Are they to neglect them or shall they 
 broaden the basis of their appeal? So in the war the Young 
 Women's Christian Association opened Hostess Houses in the camps 
 which, while primarily designed for the wives and sisters of the 
 soldiers, helped to keep up the morale of the men as well. Are they 
 to do similar work in peace? Have they a ministry to men as well 
 as to women? 
 
 The question becomes acute in smaller communities where the 
 number of the population does not justify specialized work either 
 for men or women. What is to be done here? Some inclusive 
 organization seems called for which, operating on the same prin- 
 ciples as the Associations but with the family as its unit, can co- 
 operate with the local church in bringing to the community every 
 form of helpful influence.^ The question is at least worth raising 
 whether the time has not come for such an inclusive organization. 
 If we decide that it is needed, the further question arises how it 
 shall be constituted. Shall it be formed by the union of the pres- 
 ent Associations or, if this seems inexpedient, can some larger body 
 be created in which both Associations and churches shall be repre- 
 sented to map out the field as a whole and delegate to each agency 
 the task which it is best fitted to discharge? 
 
 The experience of the Salvation Army is a case in point. The 
 army is an agency in many respects like the Associations, although 
 governed in a more autocratic way. It specializes in ministry to 
 the outcast and the submerged, but makes no distinction of sex. 
 
 ^It is interesting to note that in some counties (e.g., Nassau and Suffolk 
 Counties, Long Island) the two Associations are already co-operating along 
 the lines suggested in the text.
 
 THE CHURCH SPECIALIZING FOR SERVICE 247 
 
 Its unit is the family, and this is true not only of those for whom 
 it works, but of the workers as well. In the army there is complete 
 equality of the sexes. Men and women work side by side; and a 
 woman may command as well as a man. In the Salvation Army 
 we see the Roman Catholic conception of a monastic order joined 
 to the Protestant principle of the family. It is worth considering 
 whether the method thus followed is not capable of wider adapta- 
 tion; whether in ways more democratic, but no less effective, it 
 may not be possible to utilize the immense spiritual resources of 
 America, its womanhood as well as its manhood, for a constructive, 
 nation-wide work that shall translate the dream of the Interchurch 
 World Movement into a reality. 
 
 This leads us to the last of the questions concerning the future 
 of the Associations; namely, that which has to do with their rela- 
 tion to the churches. At present that relation is an anomalous 
 one.^ It is their wish to be auxiliaries of the churches, not rival 
 denominations. Yet they are entirely independent and self-direct- 
 ing. Unlike the orders in Roman Catholicism which give us our 
 nearest parallel, there is no central authority to which they owe 
 allegiance. Whatever adjustment there may be between them and 
 the official church agencies must be voluntary. Several possibili- 
 ties suggest themselves. The churches may be given the right to 
 appoint representatives on the governing boards of the Associations 
 as has been proposed by the National Council of the Scottish 
 Y. M. C. A. to the Presbyterian churches of Scotland.^ Or there 
 may be stated conferences at which policies are agreed upon and 
 spheres of influence defined.^ Or some larger inclusive body may 
 
 *This fact has been recognized by the Young Men's Christian Association 
 which at its convention in Detroit in 1919 authorized the International Com- 
 mittee to appoint a commission to enter into negotiations with the leading 
 evangelical denominations for a careful study of the relations obtaining be- 
 tween the evangelical churches and the Association. Cf. the Report of the 
 Commission on the Relation of the Young Men's Christian Association to 
 the Churches; also "Christian Unity," pp. 126-132, esp. p. 132. 
 
 ^For the details of this proposal cf. the Statement of Progre.-^s made toward 
 a Closer Relationship and Co-operation between the Young Men's Christian 
 Association and the Churches in Scotland, by the Church and Y. M. C. A. 
 Relationship Committee, Edinburgh, 1921. 
 
 ^Opportunities for such conference are now furnished by the presence of 
 representatives of the two Associations as consulting members of the Admin- 
 istrative Committee of the Federal Council, of which a fuller account will be 
 given in the next chapter. A representative of the Y. M. C. A. is an honorary 
 member of the Home Missions Council and several of its secretaries are
 
 248 THE CHURCH IN AMERICA 
 
 be created in which both may be included, in which executive as 
 well as advisory powers can be centred and which would represent 
 the Church as a whole. 
 
 Whatever the final adjustment may be, it must be such as to 
 conserve the freedom and initiative of the Associations. In an 
 enterprise as many-sided as that of the Christian Church, it is 
 never possible to move the whole body as fast as it ought to go. 
 There must always be pioneers who go before and map out the 
 course. To these must be accorded the freedom to experiment in 
 new fields. Such pioneers the Associations have been, and they 
 will be truest to themselves if they keep to this conception of their 
 task. Much that they were once doing alone is now being done as 
 well or better by the churches. Where this is true let them be glad 
 and count it the highest proof of their success. There are broad 
 fields still unoccupied in which the kind of service the Associations 
 can render was never more needed than to-day. In entering these 
 fields the Associations will find opportunity for an enlarging min- 
 istry. Only let it be clearly understood on both sides what these 
 fields are, and as they move forward may it be not as rivals but 
 as allies of the churches. 
 
 An indispensable condition of any satisfactory adjustment is 
 that the churches themselves should come together. With a 
 divided Church it is impossible for bodies as strong as the Associa- 
 tions to deal. Hence we are led inevitably to the third and last 
 branch of our practical inquiry; namely, what the churches in their 
 corporate capacity are doing to realize their union with one another. 
 
 members of the sub-committees of that body. The Y. W. C. A. as a con- 
 sulting body is a member of the Council of Women for Home Missions and 
 representatives of the Y. W. C. A. serve on the committees both of the Home 
 Missions Council and of the Council of Women for Home Missions, as well 
 as on the joint committees of the two bodies. Both the Young Men's Chris- 
 tian Association and the Young Women's Christian Association are constitu- 
 ent members of the Foreign Missions Conference and their representatives 
 are eligible for service on its various committees.
 
 CHAPTER XIII 
 
 THE CHURCHES GETTING TOGETHER 
 
 1. Obstacles to Christian Unity Presented by the Existing 
 Situation in the Denominations 
 
 By whatever road we have travelled we have been led to the 
 same conclusion, that the chance of the Church's becoming what it 
 ought to be depends upon the churches getting together. We have 
 seen this in connection with our study of the local congregation. 
 We have seen it in connection with the administrative work of the 
 churches as carried on by their official boards. We have seen it 
 finally in connection with the relation between the churches and 
 the Associations. In each case the attempt to secure effective co- 
 operation meets obstacles which can only be overcome by the 
 united action of the denominations as a whole. This is the situa- 
 tion which the movement for unity in its inclusive form is designed 
 to meet. 
 
 This movement, as we have seen, encounters an unexpected dif- 
 ficulty. It is the difficulty of the lack of unity within the denomi- 
 nations themselves. Even if they wished to unite, they are not in 
 a position to do so efTectively, for they have not yet devised the 
 agencies through which they can put the will to unity into practice. 
 
 This weakness in denominational organization appears both in 
 the nature of the governing bodies, and in that of the intermediate 
 divisions through which these bodies function. 
 
 There is great variety in the method by which the different 
 churches are governed. In some the affairs of the church are cared 
 for by a General Council or Convention, meeting only once in three 
 or four years; in others the supreme judicatory meets annually. 
 In some it consists of two houses, as of bishops and lay delegates. 
 In others it is a single assembly. In some it commands large 
 powers, and can act on its own initiative. In others these powers 
 are strictly limited by the necessity of reference to the congrega- 
 tions represented. In some this representation is immediate and 
 
 249
 
 250 THE CHURCH IN AMERICA 
 
 all churches have a right to send or at least to vote for delegates. 
 In others the representation is mediate, through presbytery, classis, 
 or diocese. But in each case the power to act for the denomina- 
 tion as a whole is confined to the highest body, and during the 
 period between the sessions of this body this power is correspond- 
 ingly limited. 
 
 This difficulty, as we have seen, was keenly felt during the war. 
 In the case of those churches whose supreme body did not meet in 
 1917, various devices had to be resorted to. Agencies of the Church 
 designed for different purposes were forced to act to meet the 
 emergency. Others were created by voluntary action in the hope 
 that what they did would be ratified later. The same causes 
 which made it desirable for the churches to be able to act promptly 
 during the war are operative in peace, and their inability so to act 
 has similar disastrous consequences. 
 
 It may be said indeed that this need of a permanent executive 
 is supplied by the various boards and other agencies whose work 
 we have described. Up to a certain point this is true. But these 
 boards are strictly limited by their charters to specific tasks. They 
 have no power to assume new responsibility. In the division of 
 powers between them many promising opportunities go unutilized. 
 What is needed is some permanent body inclusive of the different 
 interests which can be clothed with the full powers of the denomi- 
 nation, and can act in its name during the interval between con- 
 ventions or assemblies. The Christian Associations, facing a similar 
 problem, have created such central bodies in the International 
 Committee and the National Board. The churches have no cor- 
 responding central executive authority, and this lack is one of the 
 most serious obstacles to effective Christian union.^ 
 
 Apart from the limitations thus put upon the ability of the 
 churches to co-operate effectively, there are various ways in which 
 the lack of such a central executive body limits the efficiency of 
 the denominations themselves. It makes impossible any compre- 
 hensive plan for the location or merging of churches. It leaves the 
 
 *This is true not only at home but on the foreign field. A more serious 
 obstacle to union even than the presence of separate denominations working 
 side by side is the existence of a number of independent local committees 
 within the same denomination without any central executive competent to 
 speak for the mission as a whole. One of the most encouraging steps toward 
 unity on the foreign field has been the progress which has been made toward 
 unifying the different missions within each denomination.
 
 THE CHURCHES GETTING TOGETHER 251 
 
 individual minister at the mercy of the local congregation; or at 
 best of the intermediate ecclesiastical body of which the congrega- 
 tion is a constituent part. It leaves the church theoretically one, 
 but without any agency through which to realize its unity in prac- 
 tice. It is as though Congress tried to run the government with- 
 out any executive and then decided to meet only once in two or 
 three years, and never for more than a week or ten days. 
 
 In more highly organized churches like the Presbyterian and 
 Episcopal, these diflEiculties are partially overcome by the existence 
 of intermediate units like the presbytery or the diocese. In theory 
 it is the duty of the presbytery as it is of the bishop to care for 
 the churches within a definite geographical area; but apart from 
 the fact that the power thus theoretically given is often unused or 
 used ineffectively, the plan makes no provision for securing unity 
 of action between the executives of the intermediate units. One 
 bishop may pursue a policy in his diocese which is diametrically 
 opposed to that of his neighbor in the next. The existence of a 
 strong, well-organized presbyter>' or classis is no guarantee at all 
 that its neighbor's presbyterial duty of supervision will not be 
 altogether neglected. In the Methodist Church alone, through its 
 system of rotation in office, an administrative policy is possible on 
 a truly national scale, and even here the power of the church to 
 initiate radical change is limited by the infrequency of the meet- 
 ings of the General Conference. 
 
 Serious as is the weakness of the present system on its admin- 
 istrative side, its failure as an educational agency is even more 
 serious. In the Protestant Church, no central executive authority 
 can impose its will from without. The Church as a whole can do 
 only what its constituent members determine shall be done, and for 
 this there must be a common public opinion formed by intelligent 
 discussion in the light of all the facts in the case. 
 
 At no other point is the weakness of our present denominational 
 system more apparent. There exist no adequate organs for the 
 formation of public opinion on the questions which concern the 
 denomination as a whole, nor is it likely that this need will be 
 supplied until a central body is established charged with responsi- 
 bility for the affairs of the entire denomination and obliged, 
 therefore, to consult its constituency as to what the denomination 
 shall do. 
 
 The larger denominations are beginning to realize the disad-
 
 252 THE CHURCH IN AMERICA 
 
 vantages of the present state of affairs, and various attempts are 
 being made to secure the needed unity. Among them may be men- 
 tioned the denominational forward movements to which we have 
 already referred, such as the Presbyterian New Era, the Methodist 
 Centenary, the Baptist New World Movement, and the like.^ 
 These movements, like the Interchurch World Movement, have 
 limited powers and are concerned more with raising money for the 
 churches than with spending it. Still they have proved useful in 
 developing the sense of denominational responsibility and unity, 
 and may well serve to prepare the way for something better. 
 
 A characteristic feature of these denominational forward move- 
 ments has been the attention given to education in denominational 
 responsibility. A campaign has been carried on in the different 
 churches, not in the interest of any particular board or agency, but 
 of the work of the Church as a whole. Literature has been created 
 and thought has been stimulated; and while mistakes have been 
 made which larger experience might have avoided, there can be 
 little doubt that the net result has been good. 
 
 A second method of securing the needed unification is through 
 the creation of a central Executive Committee to represent and act 
 for the denomination between conventions. Thus the Episcopal 
 Church has its presiding Bishop and Council; the Presbyterian 
 Church its Executive Commission; the Lutherans their Executive 
 Board; the Baptists their Board of Promotion, and so forth.^ These 
 are useful additions to the machinery of the Church. But they are 
 weak in two respects. They do not include all the men most impor- 
 tant for determining the Church's policy; they lack the requisite 
 power to act effectively in matters of consequence. 
 
 ' Cf. p. 120. 
 
 ^The ad interim committees of the various larger denominations are as 
 follows: The Presiding Bishop and Council of the Protestant Episcopal 
 Church; the Executive Board of the United Lutheran Church in America; 
 the General Board of Promotion of the Northern Baptist Convention; the 
 Council of the Boards of Benevolence of the Methodist Episcopal Church; 
 the Executive Commission of the Presbyterian Church in the U. S. A. The 
 Congregationalists have no single co-ordinating committee that acts for the 
 denomination as a whole. There is, however, a Commission on Missions of 
 the National Council which is provided for constitutionally and elected by the 
 Council to co-ordinate all its missionary work. Other matters that affect 
 general denominational interests are dealt with by the Executive Committee 
 of the National Council,
 
 THE CHURCHES GETTING TOGETHER 253 
 
 Both these limitations are due to the distrust of a strong cen- 
 tral authority which has been so characteristic of American life. 
 The churches, like the cities and states after which their govern- 
 ment was modelled, have preferred to suffer the tyranny of irre- 
 sponsible bosses whose acts they could disown, rather than to en- 
 trust power to responsible agents whom they could control. In 
 the Presbyterian Church this fear of centralized authority has been 
 carried so far as to disqualify any one who is a member of any of 
 the boards of the church from serving upon the executive com- 
 mission which is to determine the policy which the boards are to 
 execute. 
 
 There can be little doubt that the pressure of need will lead to a 
 change in this policy. Indeed, signs are not wanting to show that 
 such a change is already taking place. In the Presbyterian Church 
 a Committee of the General Assembly is at work upon plans which, 
 if carried out, would greatly strengthen the central authority.^ 
 Both in the Episcopal and Lutheran Churches the existing com- 
 mittees are proving themselves effective unifying agencies. Even 
 in the Congregational and Baptist Churches the centralizing 
 tendency is evident, and during the interval between conventions, 
 the permanent officers are assuming larger executive powers. 
 
 A further difficulty in the way of effective union is found in 
 the nature of the intermediate divisions through which the churches 
 function. In all the larger denominations it has been necessar\' to 
 establish intermediate agencies between the central national body 
 and the local bodies it represents; and the same is true of the 
 Christian Associations. These units differ in different churches. 
 In the Episcopal Church this unit is the diocese. In the Pres- 
 byterian it is the presbytery and the synod ; in the Dutch Reformed 
 the classis; in the Methodist Church the district, and so on. 
 
 * Since these lines were written the Committee's report has been adopted 
 by the General Assembly. This report consolidates the sixteen boards and 
 agencies of the church into four new boards, namely, the Board of Foreign 
 Missions, the Board of National Missions, the Board of Christian Educa- 
 tion and the Board of Ministerial Relief and Sustentation. The Boards of 
 Foreign Missions and National Missions will be composed both of men and 
 women in the proportion of twenty-five to fifteen. The Assembly further 
 referred to the presbyteries for their consideration the Committee's recom- 
 mendation that a council of twenty-seven members should be created with a 
 permanent paid executive, on which representatives of the new boards should 
 serve with other members appointed by the church at large.
 
 254 THE CHURCH IN AMERICA 
 
 These different bodies have different powers, and if their personnel 
 be reactionary or unsympathetic can effectively block a policy 
 which has the approval of the central body. This provision, like 
 the parallel arrangement between the state and the nation, has its 
 advantages in that it increases the opportunity of experiment, and 
 so the interchange of experience, but it makes it difficult to carry 
 out a consistent national policy. 
 
 A more serious difficulty is found in the fact that the inter- 
 mediate bodies do not correspond with one another. Each church 
 has mapped out its local divisions without reference to the others, 
 with the result that even when unity is achieved at the top or at 
 the bottom, it is impossible to secure it in the middle, or, if not 
 impossible, so difficult that the cost is practically prohibitive. 
 Thus in New York City to unite the churches in support of a city- 
 wide programme it is necessary to secure the consent of two Pres- 
 byterian bodies, fourteen Lutheran, five Methodist, and two Epis- 
 copal, not to mention bodies like the Baptist whose organization 
 covers the city as a whole. A similar difficulty is met in dealing 
 with larger areas like the state. Even the Associations have done 
 nothing to remove this difficulty. The Young Men's Christian 
 Association is organized by states, the Young Women's Christian 
 Association by fields which cross state lines. 
 
 For this maladjustment the obvious remedy would seem to be 
 the adoption of a uniform standard of division — say the state or 
 some convenient group of states, with such smaller sub-divisions 
 as experience might suggest — and the regrouping of the existing 
 ecclesiastical divisions so as to make them conform as nearly as 
 possible to this arrangement. Such an adjustment would take time 
 and patience, but it would bring its reward in increased effective- 
 ness, and there is no reason why, through the formation of state 
 federations or other central committees, it should not in time be 
 effected. 
 
 A possible agent through which to bring about this readjust- 
 ment is the state federation of churches where one exists. Such 
 federations, as we have seen, are found in a number of states and 
 are doing increasingly useful work. In Montana the Home Mis- 
 sions Council has taken the initiative. The entire state has been 
 parcelled out between the different denominations and a united 
 state-wide work is being carried on in the name of the Church as 
 a whole. The experience gained in such a common enterprise is
 
 THE CHURCHES GETTING TOGETHER 255 
 
 bound to have a reflex influence on those who take part in it, and 
 where clumsy or ill-adapted denominational machinery stands in 
 the way of efficient service, there is good reason to hope that it 
 will be discarded. 
 
 2. The Movement for the Reunion of Denominational Families — 
 Its Difficulties, Practical and Theoretical 
 
 The difficulty of bringing about union is enhanced by the fact 
 that we are not dealing simply with half a dozen large and com- 
 pact organizations, but with a large number of smaller bodies. The 
 last Census reports some two hundred denominations in the United 
 States, and while a number of these are so small as for our pur- 
 pose to be practically negligible, there remain of bodies over 50,000 
 no less than forty-six. 
 
 Serious as the situation is, however, there are compensating 
 features. Of the existing denominations, many, as we have seen, 
 owe their organization to local or passing conditions, and only a 
 few represent real differences of fundamental conviction. It is 
 possible to group the leading denominations of the United States 
 into seven or eight families which between them include by far 
 the larger number of Protestant Christians, and the problem of 
 Christian unity, therefore, would seem to require first the union of 
 the separated members of these families with one another. 
 
 This movement is, in fact, going on with varying degrees of 
 success. The Lutherans, until recently the most divided of all the 
 denominational groups, have given the most encouraging example of 
 reunion. Three of their larger bodies ^ have come together to form 
 the United Lutheran Church, and seventeen bodies co-operate in 
 the work of the National Lutheran Council.- Reunion is being 
 
 *The General Synod of the Evangelical Lutheran Church in the United 
 States of America, the General Council of the Evangelical Lutheran Church 
 in North America, and the United Synod of the Evangelical Lutheran Church 
 in the South. 
 
 ^The United Lutheran Church in America, the Joint Synod of Ohio, the 
 Evangelical Lutheran Synod of Iowa and Other States, the Lutheran Synod 
 of Buffalo, the Immanuel Synod, the Jehovah Conference, the Augustana 
 Synod, the Nor\vegian Lutheran Church of America, the Lutheran Free 
 Church, the Evangelical Lutheran Church of America (Eielsen's Synod), the 
 Church of the Lutheran Brethren, the United Danish Evangelical Lutheran
 
 256 THE CHURCH IN AMERICA 
 
 actively discussed by the churches of the Presbyterian and Re- 
 formed families. Three of the Presbyterian bodies have already 
 come together^ and negotiations are now on foot between five 
 of the remaining.^ Among the Methodists and Baptists prog- 
 ress is slower. The race question, as we have seen, presents diffi- 
 culties which have not yet been overcome. Yet the sentiment for 
 unity is present, and among the Methodists at least a way is likely 
 to be found in the not too distant future.^ 
 
 Scarcely less serious than the obstacles to reunion which grow 
 out of the past history of the denominations are those which are 
 due to the division of sentiment among the present members. By 
 this we do not refer simply to the divergent views as to the im- 
 portance of uniting with other churches, but to differences of 
 opinion as to the degree of freedom which the Church should allow 
 its own members. In such a body as the Protestant Episcopal 
 Church, for example, a wide difference of theological belief exists. 
 All shades of opinion from Catholicism without the Pope to the 
 most radical Protestantism are represented. This breadth and 
 inclusiveness is a source of pride to some of its most distinguished 
 bishops.* Other leading churchmen regard the presence of Protes- 
 tant beliefs within the Church as a serious disadvantage, which, if 
 they could, they would remove. Far from thinking of the Church 
 as a half-way house between Roman Catholicism and Protestantism, 
 they maintain that it belongs wholly on the Catholic side. To 
 
 Church of America, the Danish Evangelical Lutheran Church in America, the 
 Icelandic Lutheran Church in North America, the Suomi Synod, the Finnish 
 Evangelical National Lutheran Church in America, the Finnish Apostolic 
 Lutheran Church of America. 
 
 'The Presbyterian Church in the U. S. A., the Cumberland Presbyterian 
 Church, the Welch Calvinistic Methodist Church. 
 
 '' The Presbyterian Church in the U. S. A., the Presb5^erian Church in the 
 U. S., the United Presbyterian Church, the Reformed Church in the U. S. 
 (Dutch) and the Reformed Church in America (German). 
 
 Since the above was written, the negotiations between the Northern and 
 Southern Presbyterians have been broken off for the time being. Discourag- 
 ing as this failure is, its importance should not be exaggerated. The factors 
 which are working for the reunion of denominational families are deep-seated 
 and persistent. Their operation may for the time being be delayed, but it 
 cannot be arrested, as the progress of the negotiations in the Canadian church 
 abundantly proves. 
 
 ^ For information as to the present state of the unity movement among the 
 denominations cf. "Christian Unity," pp. 45-95. 
 
 *E.g., Bishop Mannmg, "The Call to Unity," pp. 88-91.
 
 THE CHURCHES GETTING TOGETHER 257 
 
 their thinking it is one of the three historic divisions of the one 
 true Church from which the bodies which they call sects have 
 schismatically separated themselves. It is obvious that when influ- 
 ential leaders differ so fundamentally it is not easy to secure 
 effective action on behalf of unity. 
 
 What is true of the Episcopal Church is true with variations in 
 each of the larger bodies. The form varies; the issue remains the 
 same. Each church has its high and its low churchmen, its liberals 
 and its conservatives. Each is itself an epitome of the larger Church 
 and faces similar problems. The situation in each case reacts upon 
 the larger problems of unity. The conser^^atives fear any move- 
 ment which would seem to justify the liberals in their position. 
 The liberals hesitate to assent to action which might increase the 
 power of the conservatives. 
 
 Illustrations of this divisive tendency could be given in the case 
 of denominations where every practical consideration would point 
 to unity. Among the reasons for the hesitation of the Southern 
 Presbyterian Church to accept the proposals for union made by 
 the Northern church is the fear that its own orthodoxy may be 
 weakened by the infusion of a more liberal type of theology. In 
 the case of the Baptists, the division between North and South, 
 originally caused by the race question and still perpetuated by it, 
 is reinforced by the uncompromising insistence of the Southern 
 Baptists upon close communion, and their more conservative view 
 of the Bible. 
 
 Even Congregationalism is no exception to this rule. If it be 
 asked why Unitarian Christians, originally members of the Congre- 
 gational family, still constitute a denominational group of their 
 own, the answer lies in the field of doctrine. To unite with the 
 Unitarians, the Congregationalists must sacrifice their present close 
 relations with other churches which hold strictly to the Trinitarian 
 faith. Even if they were willing to do this, the cause of unity would 
 not be advanced. To seek union on terms which would result in a 
 new division is a poor way to promote the cause of unity. Let us 
 first unite those who are already closest together. Then we can see 
 what can be done for those who are farther away.^ 
 
 *One great advantage possessed by the movement for unity in the local 
 field is that it makes possible discrimination not feasible on a nation-wide 
 scale. In certain of the local federations of New England Unitarian churches 
 are to-day co-operating with churches of other bodies in various forms of
 
 258 THE CHURCH IN AMERICA 
 
 3. Organic and Federal Unity— Reasons why We Must Begin with 
 
 the Latter — The Federal Council, an Agency of 
 
 Nation-wide Christian Co-operation 
 
 It is against this background that we must approach the move- 
 ment for Christian unity in its larger aspects. That movement, as 
 we have seen, has two phases — the movement for organic unity and 
 the movement for federal unity. The first seeks to substitute for 
 the present denominations some more inclusive organization; the 
 second takes the present denominations for granted and attempts 
 through them to work out the most effective and practicable forms 
 of co-operation. 
 
 The movement for organic union in turn has two phases, of 
 which one seeks the reunion of Christendom as a whole, the other 
 is content to unite the different churches within a definite geographi- 
 cal area like the nation. The outstanding example of the first is 
 the proposed World Conference on Faith and Order. Examples of 
 the second are the movements for unity in Canada, Australia, and 
 New Zealand, and the recent proposal for the organic union of the 
 American churches made by the Philadelphia Conference of 
 1920. 
 
 Important as these movements are, all but the last lie outside the 
 scope of the present discussion. Of the first it is sufficient to say 
 that the refusal of the Pope to be represented in the conference 
 proves what careful students of the subject have long suspected — 
 that any movement for union which tries to include Rome is for the 
 present foredoomed to failure. It is necessary, therefore, either 
 to abandon the hope of union altogether, or to confine the movement 
 to such bodies as are sufficiently close in sympathies and ideals to 
 make present contact fruitful. Such movements, on the other hand, 
 as are going on in Canada and Australia would seem to show that 
 among Protestant bodies, at least, if enough time and pains be 
 taken, organic union on a national scale is not impossible. 
 
 With the refusal of the Pope to take part in the Conference on 
 Faith and Order, the position of the Greek Orthodox Church be- 
 
 practical Christian activity. Through the contacts thus made, possible mis- 
 understanding is being removed and progress made toward that mutual 
 spiritual appreciation and sympathy which is the prerequisite of any effective 
 outward unity on a large scale.
 
 THE CHURCHES GETTING TOGETHER 259 
 
 comes one of exceptional interest. There are many indications that 
 in this quarter the approach of the Protestant churches will be met 
 in a very different spirit. The bonds of spiritual sympathy forged 
 in the fires of the Great War and its resulting sufferings have been 
 further strengthened by the visits of representative Greek prelates.^ 
 In Russia especially, the future of the Greek Church will be a sub- 
 ject of special interest to American Protestants. It is the one 
 stable institution which has sur\'ivcd the cataclysm of Bolshevism, 
 and there is much to be said for the view that the true way to 
 advance the spiritual interests of Russia is not to compete with the 
 work this church is doing, but to strengthen it in every possible 
 way. 
 
 Yet to allow our desire for closer relations with the Greek 
 Church to divert us from the more obvious duty of securing an 
 effective union of American Protestantism would be short-sighted in 
 the extreme. To sacrifice possible union here in the hope of secur- 
 ing unity elsewhere would be to retard rather than to advance the 
 cause we have at heart. The stronger and more united the Ameri- 
 can Protestant Church, the more persuasive will be its appeal to 
 our brethren of other churches. 
 
 Especially interesting and significant for our American unity 
 movement is the experience of our sister churches in Canada, New 
 Zealand, and Australia, which have already made substantial prog- 
 ress toward organic union. In Canada a vigorous movement for the 
 union of the Presbyterian, the Methodist, and the Congregational 
 churches has been in progress since 1902. In 1909 and 1910 the 
 basis of union for the United Church of Canada was approved by 
 a large majority of all the churches, and while the size of the 
 minority which in the Presbyterian Church was not yet ready for 
 union made it seem wise not to press the matter at the time, it now 
 seems that the patient effort of twenty years will soon be crowned 
 with success and the United Church of Canada be translated from 
 an ideal into reality.^ 
 
 A similar movement is on foot between the Presbyterians, Con- 
 gregationalists, and Methodists of Australia and New Zealand, and 
 
 ^E.g., Most Rev. Meletios Metaxakis, (Ecumenical Patriarch of Con- 
 stantinople, and Bishop Nicholai of Ochrida. 
 
 ■• William E. Gilroy, "Church Union in Canada," Christian Century, 
 September 8, 15, 1921 ; The Right Rev. the Bishop of Ontario, "The Church 
 of England in Canada and Reunion," Hibbcrt Juiimal, July, 1920; "Christian 
 Unity: Its Principles and Possibilities," pp. 352, 353.
 
 260 THE CHURCH IN AMERICA 
 
 is apparently meeting with similar success. There seems good rea- 
 son, therefore, to hope that here, too, a strong national church will 
 be formed by the coming together of these three bodies.^ 
 
 If these movements encourage us to believe that organic union 
 is possible between Protestant bodies within definite geographical 
 areas, they warn us that this will require much time and patience. 
 This seems to be the lesson taught by the failure of the Philadelphia 
 plan above referred to.^ This plan was the outcome of a Confer- 
 ence on Organic Union held in Philadelphia in 1918 at the invita- 
 tion of the General Assembly of the Presbyterian Church in the 
 U. S. A., which was attended by representatives of nineteen com- 
 munions. It provides that when six denominations shall have 
 certified their assent, a council may be convened to function for 
 what shall be known as the United Church of Christ in America. 
 The plan contemplates a federal council with enlarged powers 
 which, besides general duties of an advisory and judicial character, 
 shall have power "to direct such consolidation of the missionary 
 activities as well as of particular churches in over-churched 
 areas as is consistent with the law of the land and of the par- 
 ticular denominations affected." » After two years of discussion by 
 the committee appointed to prepare it, this plan has now been sub- 
 mitted to the constituent bodies, but if present indications are to be 
 trusted, there seems to be slight chance of its acceptance. Even the 
 Presbyterian Church, which was responsible for the initiation of 
 the conference, has thus far failed to secure the assent of the requi- 
 site number of presbyteries to the proposed plan. 
 
 One reason for the failure of the plan has already been men- 
 tioned—the limited time which has been given to its preparation. 
 Such a union, if it is to succeed, must be preceded by a long period 
 of education and be the expression of a spiritual sympathy gained 
 through years of practical co-operation. A second reason is the 
 fact that what is proposed is simply a federal council with enlarged 
 powers. This being the case, it has seemed to many that it would 
 be more sensible to strengthen the Federal Council that we now 
 have than to create a new one with different duties and authority.* 
 
 *Cf. "Christian Unity: Its Principles and Possibilities," p. 353. 
 
 ' Op. cit., pp. 156, 355-358. 
 
 ^Op cit., p. 358. 
 
 *It is only fair to say that those who advocate the Philadelphia plan do 
 not apprehend any serious difficulty on this score. They point out that the 
 two bodies have different functions and authority, and that it would be
 
 THE CHURCHES GETTING TOGETHER 261 
 
 Under existing conditions, therefore, the natural point of de- 
 parture for the movement for unity in this country would seem to 
 be the present Federal Council. We must therefore inquire what 
 qualifications it has to become the central unifying agency of which 
 we are in search. 
 
 The Federal Council is an organization which came into exist- 
 ence in 1908 through the action of twenty-nine co-operating 
 churches, to which in the course of the following year four more 
 were added. It consists of a body of delegates officially appointed 
 by their constituent bodies for the purposes set forth in the con- 
 stitution as follows: 
 
 "I. To express the fellowship and catholic unity of the Chris- 
 tian Church. 
 
 "II. To bring the Christian bodies of America into united service 
 for Christ and the world. 
 
 "III. To encourage devotional fellowship and mutual counsel 
 concerning the spiritual life and religious activities of the churches. 
 
 "IV. To secure a larger combined influence for the churches of 
 Christ in all matters affecting the moral and social condition of the 
 people, so as to promote the application of the law of Christ in 
 every relation of human life. 
 
 "V. To assist in the organization of local branches of the Federal 
 Council to promote its aims in their communities." 
 
 These delegates meet in council every four years, or more 
 often if they shall so decide. In the interim the authority of the 
 Council is exercised through an Executive Committee of one hun- 
 dred members meeting annually, which in turn is represented by an 
 Administrative Committee which meets monthly. This committee 
 includes, besides the official representatives of the denominations, 
 certain individuals elected by the Executive Committee and certain 
 corresponding members representing other organizations. 
 
 The work of the Council is carried on by permanent committees 
 known as commissions, as well as by temporary committees. The 
 most important of the former are the Commissions on Councils of 
 Churches, on Evangelism and Life Service, on the Church and 
 Social Service, on International Justice and Goodwill, on the Church 
 and Race Relations, and on Army and Navy Chaplains. Other 
 
 entirely possible for those churches who accept the Philadelphia plan to 
 continue in the existing Federal Council their relation with their sister churches 
 who are not ready to move forward so fast.
 
 262 THE CHURCH IN AMERICA 
 
 commissions are concerned with Relations with Religious Bodies in 
 Europe, with Temperance, and with Christian Education. The 
 personnel of these commissions is made up of persons interested in 
 the matters with which they deal, and so far as possible representa- 
 tive of the constituent denominational bodies. The more impor- 
 tant have paid secretaries who, together with the general secretaries, 
 form the Secretarial Council. 
 
 The financial support of the Council has hitherto been drawn 
 from three sources: the contributions of the denominations; gifts 
 from friends interested in the cause of Christian unity ; special funds 
 raised by the various commissions. During the period of experiment 
 through which the Council has been passing, it has been forced 
 largely to rely upon individual support. This has been recognized 
 as a weakness, and at its recent meeting in Boston the Council 
 decided to appeal to the denominations to assume the full support 
 of the work. 
 
 During the years of its existence the growth of the Council has 
 been rapid and steady. It has assumed new duties as occasion 
 demanded, and is to-day recognized as an indispensable organ of 
 the churches. It would seem therefore the natural nucleus for the 
 co-operative movement of the future. 
 
 So far as its theoretical basis is concerned, the constitution of 
 the Council leaves little to be desired. Including to-day thirty-one 
 co-operating churches,^ organized on a thoroughly representative 
 basis for purposes which our entire study has shown us to be of 
 fundamental importance, it is an organization which expresses in 
 official form the highest measure of co-operation which the churches 
 
 ^ The Northern Baptist Convention ; the Free Baptist General Confer- 
 ence; the National Baptist Convention (African); the American Christian 
 Convention; the Christian Reformed Church in North America; the Churches 
 of God in North America; the Congregational Churches; the Disciples of 
 Christ; the Evangelical Association; the Evangelical Synod of North 
 America; the Friends; the Methodist Episcopal Church; the Methodist 
 Episcopal Church, South; the Primitive Methodist Church; the Colored 
 Methodist Episcopal Church in America; the Methodist Protestant Church; 
 the African Methodist Episcopal Church; the African Methodist Episcopal 
 Zion Church ; the Moravian Church ; the Presbyterian Church in the U. S. A. ; 
 the Presbyterian Church in the U. S. ; the Reformed Presbyterian Church ; the 
 Protestant Episcopal Church (through its Commissions on Christian Unity 
 and Social Service); the Reformed Church in America; the Reformed 
 Church in the U. S.; the Reformed Episcopal Church; the Seventh Day 
 Baptist Churches; the United Brethren in Christ; the United Evangelical 
 Church; the United Presbyterian Church; the United Lutheran Church (con- 
 sultative body).
 
 THE CHURCHES GETTING TOGETHER 263 
 
 of America have yet attained. Objections to it on the ground of 
 theory are based either on misapprehension of the facts, or fear 
 that any form of federal union may prove so satisfactory to those 
 who take part in it as to make them indifferent to any larger 
 movement. 
 
 On the score of achievement, too, the record of the Council is 
 enviable.^ With scanty resources and little official support it has 
 performed many services of great value to the Church. Through its 
 committees and commissions it has done good work in important 
 fields, notably in the fields of social service, evangelism, local federa- 
 tions, and international relations. It has served as a means of 
 communication not only between the churches of this country but of 
 Great Britain and Europe as well. It has been the means of raising 
 large sums for the weaker churches of France and Belgium and 
 through its Commission on Oriental Relations ^ done much to pro- 
 mote better feeling between this country and Japan. To meet the 
 war emergency it created the General War-Time Commission of 
 the Churches, with its daughter, the Committee on the War and the 
 Religious Outlook.^ Judged by its accomplishments, hitherto, the 
 Federal Council would seem to deserve the confidence of the 
 churches. 
 
 It is doubtful if so representative a gathering of American 
 Christians had ever assembled in this country, or so inspiring a 
 programme been outlined as at the quadrennial meeting of the 
 Federal Council in Boston in December, 1920.* The spirit of the 
 meeting was expressed in the closing message to the churches from 
 which we make the following extract: 
 
 'For a full account of the Federal Council the reader should consult the 
 substantial volume entitled "The Churches Allied for Common Tasks," which 
 contains its last report to the constituent bodies. In four different ways the 
 Council is serving the churches: (1) as a means of information on matters of 
 common interest, as through the publication of its Year Book and monthly 
 bulletins; (2) as a co-ordinating agency in the fields where the churches are 
 already actively at work, e.g., evangelism, religious education, social service, 
 etc.; (3) as a pioneer in new work for which the churches have as yet no 
 adequate official agencies, e.g., race relations, international relationships; 
 (4) as an organ of communication with other bodies, national and interna- 
 tional, e.g., the Washington office, the Commission on Relations with Religious 
 Bodies in Europe, etc. 
 
 ' Now merged with the Commission on International Justice and Goodwill. 
 
 »Cf. Chapter VI, pp. 111-113. 
 
 * Cf. "The Churches Allied for Common Tasks," edited by Samuel McCrea 
 Cavert, New York, 1921.
 
 264 THE CHURCH IN AMERICA 
 
 "To all who love and would follow our Lord Jesus Christ: 
 
 "In the midst of world-wide unrest and uncertainty, we, the 
 members of the Fourth Quadrennial Meeting of the Federal Council 
 of the Churches of Christ in America, face the future with confidence 
 and hope. Wherever we look, in our own country or in foreign 
 lands, we find tasks which challenge and opportunities which in- 
 spire. The time calls the churches to resolute and united ad- 
 vance. 
 
 "There is a message of faith and hope and brotherhood which 
 must be brought to a despondent and disheartened world. 
 
 "There are starving peoples to be fed. In China, in the Near 
 East, in the countries lately devastated by war, men, women, and 
 little children are crying to us for help. 
 
 "In our own country there are wrongs to be righted and injus- 
 tices to be removed in order that there may be a more abundant life 
 for all. 
 
 "Millions are struggling for better economic and mdustnal con- 
 ditions which will enable them to realize their full personality as 
 sons of the Most High God. These desires we must help them to 
 fulfil. 
 
 "There are problems involved in the relation of the races m 
 our country and in other lands which can only be met by the meth- 
 ods of co-operation and conference which befit the children of a 
 common Father. 
 
 "There is a reconciling word to be spoken to the peoples with 
 whom we have lately been at war and with whom we hope soon to 
 be associated in the constructive tasks of peace. 
 
 "Perplexing questions are at issue between our own country 
 and our neighbors in Mexico and in Japan that need for their solu- 
 tion the spirit of mutual understanding and sympathy which Chris- 
 tianity inspires. 
 
 "There are aspirations after international justice and goodwill 
 which must be realized in an association of the nations for mutual 
 helpfulness and world service. 
 
 •"There is a world-wide ministry to be rendered to men of every 
 nation and every race — a unity of the spirit to be achieved which 
 shall make possible all the lesser unities that we seek. 
 
 "To these tasks we would consecrate ourselves anew, to this 
 ministry we would invite men of goodwill everywhere. 
 
 "What is this work to which our Master summons us? It is 
 to help men everywhere to realize the kind of life that befits free 
 personalities who accept the standards of Jesus Christ. We must 
 show men not by word only, but by deed, what Christian disciple- 
 ship means for men living in such a world and facing such condi- 
 tions as confront us to-day — what it means for the family, what it 
 means for industry, what it means for the relation of race to race 
 and of nation to nation. 
 
 "But that our witness may be effective, our conduct must match
 
 THE CHURCHES GETTING TOGETHER 265 
 
 our profession, A self-centred church cannot rebuke the selfishness 
 of business. A self-complacent church is helpless before the arro- 
 gance of race. A church which is itself the scene of competition 
 and strife is impotent in face of the rivalries of the nations. When 
 men see Christians forgetting their differences in common service, 
 then and not till then will they believe in Christ's power to break 
 down the barriers between classes and between races. 
 
 "We welcome, therefore, the voice that comes to us across the 
 sea from our fellow-Christians in Lambeth, joining with us in call- 
 ing the churches to more complete unity. We reciprocate the spirit 
 of their most Christian utterance. We believe with them that v/e 
 are already one in Christ and are persuaded that the way to mani- 
 fest the spiritual unity which we now possess, and to make possible 
 its increase in ever enlarging measure, is for all those who love our 
 Lord and Saviour Jesus Christ to join in discharging the common 
 duties whose obligation all alike recognize. 
 
 "In this hour fraught with the possibilities of healing or of dis- 
 aster, one thing only can save the nations and that is a will to 
 united service, born of faith in the triumph of the good. To this 
 faith we summon all men in the name of Him who died that we 
 might live and who is able by His spirit to bring out of the failure 
 and disappointment of the present a far more abundant and satis- 
 fying life. In this faith we would rededicate ourselves to the serv- 
 ice of the living God, whose Kingdom is righteousness and peace 
 and joy." 
 
 The detailed programme of the Council was embodied in the 
 report of the Committee on Methods of Co-operation. This report 
 begins by endorsing the report of a previous committee presented 
 at Cleveland, in which the legitimate business and duty of the 
 Federal Council were described as follows: 
 
 "To provide points of contact between the denominations 
 through their recognized representatives, in order to facilitate un- 
 derstanding and sympathy between them; 
 
 "To study the programme of co-operative tasks, suggesting 
 measures and methods by which such tasks can be done effectively; 
 and undertake whatever work properly falls within its sphere; 
 
 "To speak with care and a due sense of responsibility for the 
 churches on those matters on which there is a general agreement; 
 
 "To serve as a clearing-house of information about those things 
 that are being done by its constituent bodies and other organiza- 
 tions affiliated or co-operating with it; 
 
 "To be an organ of publicity through which that which is of 
 interest to all may be effectively conveyed to each and to the public ; 
 
 "To function in other forms of co-operative work for which 
 there may be no adequate provision."
 
 266 THE CHURCH IN AMERICA 
 
 After paying a tribute to the work now being done by the 
 existing commissions of the Council in various important fields and 
 emphasizing the need of still further strengthening and developing 
 this work, notably in the fields of evangelism and Christian educa- 
 tion, the report then goes on to speak of "other concrete needs not 
 now provided for in the Council's agencies which in our judgment 
 call for some provision, either directly by the Federal Council or 
 indirectly through it by related co-operative agencies. These 
 include: (1) the friendly and mutually assisting integration of the 
 denominational promotional or forward movements; (2) the pro- 
 vision of some board or committee of forethought and outlook 
 which will study and plan for us all, with no administrative au- 
 thority, but to suggest approaching needs and the requisite prepara- 
 tions to meet them; (3) some adequate arrangement for supplying 
 information and interpretation regarding the work and activity of 
 the churches; (4) an adequate, continuous, and wisely directed en- 
 deavor of all our forces in behalf of a more general acceptance of 
 true principles of stewardship both of money and of life; (5) some 
 facilities for the general relationship of all the Christian organiza- 
 tions and activities of women which would provide them with a 
 common meeting-ground and clearing-house and make the facts of 
 their work and relationships accessible to the churches; (6) some 
 central study of the problem of lay activities in the churches and 
 some helpful interrelation of the denominational efforts to deal with 
 this problem; (7) the promotion of 'works of serving love,' of those 
 deeds of mercy and benevolence in which Christians unite and 
 which powerfully express their common faith." 
 
 Here surely is work which needs to be done, if not by the 
 Federal Council, then by some other body similarly constituted. 
 
 On the other hand, the Federal Council suffers from certain 
 weaknesses which, if not corrected, will be fatal to its success. It 
 has not as yet had back of it the active support of the constituent 
 bodies in the sense in which the War-Time Commission came to 
 have that support in the war tasks of the churches. They do not 
 yet feel it theirs in the same sense in which they feel this to be 
 true of their own denominational boards and agencies. Above all, 
 it has not yet secured the whole-hearted support of two great 
 bodies whose co-operation was essential to the success of the War- 
 Time Commission, the Protestant Episcopal Church and the United 
 Lutheran Church.
 
 THE CHURCHES GETTING TOGETHER 267 
 
 These weaknesses were clearly recognized at the Boston meeting 
 and steps were taken to correct them. Certain changes in the con- 
 stitution of the Council's committees were approved which would 
 make them more fully representative. Most important of all, the 
 denominations which have hitherto confined their support to the 
 payment of the expenses of their delegates to the quadrennial meet- 
 ings were asked to assume full financial support of the Council by 
 a pro-rata apportionment of its budget, and encouraging progress 
 has already been made along this line. 
 
 A recent statement from the treasurer of the Federal Council 
 reports that of the $250,000 needed for next year's budget, $155,000 
 have been approved either conditionally or unconditionally by the 
 co-operating churches. In some cases the appropriation has been 
 made from denominational funds already existing; in others in the 
 form of recommendations to the churches. As compared with the 
 situation which existed prior to the Boston meeting, in which the 
 total of the denominational contributions to the Council amounted 
 to no more than $16,000, this represents a substantial gain. 
 
 In the case of the communions not now formally members of the 
 Federal Council, progress has also been made. The Episcopal 
 Church, already represented through two of its Commissions, is in 
 unofficial ways co-operating with the Council along many lines. 
 It is greatly to be hoped that in the spirit of the Lambeth recom- 
 mendation as to the formation of councils in convenient geograph- 
 ical areas ^ the next General Convention will approve the sug- 
 gestion already made by many of its members that the church 
 assume full membership in the Council. In the case of the Lutheran 
 Church there are certain difficulties to be overcome which grow 
 out of the historic position of that church toward all forms of co- 
 operation which are not doctrinally safeguarded. But here, too, 
 there is a growing spirit of co-operation. Full conferences have been 
 held between a committee of the Administrative Committee and a 
 committee of the United Lutheran Church, as a result of which the 
 latter has recommended that the church assume a consultative rela- 
 tionship to the Council and in addition share in the work of certain 
 of its commissions, — a recommendation which has since been acted 
 upon favorably. It is greatly to be hoped that this may be only a 
 first step toward full membership. 
 
 A further adjustment is needed between the Federal Council 
 
 * Cf . p. 188.
 
 268 THE CHURCH IN AMERICA 
 
 and the central administrative agencies like the Home Missions 
 Council, the Foreign Missions Conference, and the correspondmg 
 councils in the field of Christian education, whose important work 
 we have studied in our last chapter, as well as between the Federal 
 Council and the Christian Associations and other nation-wide 
 voluntary societies. The representatives of these bodies sit in the 
 Administrative Committee of the Council as consultative members, 
 and the relation on both sides is most cordial. As administrative 
 agencies, however, the different bodies are entirely independent. It 
 is a fair question whether the time will not soon come— if indeed it 
 has not already come— when some closer relationship may prove 
 desirable, some relationship which, while preserving the full au- 
 tonomy of each body within the sphere assigned to it, will make it 
 clear to the world that the Church of Jesus Christ in its Protestant 
 branch is in the truest sense one.^ 
 
 We have an analogy in the late war. For years the Allies fought 
 under divided leadership with all its disadvantages in loss of time 
 and efficiency. Only the most urgent need induced them to give 
 
 »It is interesting to note that the Roman Catholic Church, as a result of 
 its war experience, has established such a central agency. Cf. Catholic World, 
 January 1922, p. 482. "It was natural that this lesson should find co-ordinated, 
 immediate expression for the time of peace, and when the war ended, almost 
 of itself, the National Catholic War Council became the National Cathohc 
 Welfare Council. As with its predecessor, unification and co-operation are its 
 watchwords. In this continuation, by the Hierarchy, of an American Catholic 
 organization, we have the best proof that the efifort which originated during 
 the days of the war will extend with power into the future. We cannot 
 dwell here upon the splendid programme which the Welfare Council has set 
 for itself, but we can, at least, call attention to its general object; for the 
 object of this latter union is akin to that of the former— to give national 
 expression to the thought of American Catholics upon spiritual and moral 
 matters that affect the welfare of the country. Unification is necessary that 
 such thought may have concrete and weighty value as the expression of all 
 Catholics; co-operation is necessary that it may be clearly seen that this 
 Catholic thought is also truly American." On the relation between the church 
 and the Knights of Columbus, cf. Catholic World, January, 1922, p. 476. "In 
 regard to this matter, a statement of Bishop Muldoon, Chairman of the 
 Administrative Committee of the National Catholic War Council, deserves to 
 be cited- 'Some people have said the Church has stepped in and tried to rob 
 the Knights of Columbus of their glory. The Church, instead of absorbing 
 them has embraced them and held them up to the world as her adopted 
 children The Catholic Church by adopting the Knights of Columbus as her 
 agent has broadened the service of the Knights of Columbus. She stands 
 behind them with all her power, and gives them the blessing of the Beloved 
 
 One 
 
 > I)
 
 THE CHURCHES GETTING TOGETHER 269 
 
 Foch the supreme authority he required and to furnish him with a 
 reserve which should represent neither France, nor England, nor 
 Italy, nor the United States, but the Allies as a whole. During the 
 period of transition, the danger of division was minimized by the 
 creation of the liaison oflScer. This was a man who was set apart 
 by one army to serve as a constant means of communication with 
 the forces with which it was co-operating. Through him each knew 
 what the other was doing and the danger of divided counsels was 
 averted. 
 
 Pending the fuller union to which we look forward, we need such 
 liaison officers in the Christian church, and the Federal Council 
 would seem to be an agency through which they could render most 
 effective service. What would it not mean for the future of the 
 Church of Christ if in each of the more important denominations 
 there should be an officer as able and representative as the men 
 who are now secretaries of denominational boards, whose sole func- 
 tion it was to represent the Church in interdenominational relations 
 and report to his constituency the ways in which they could most 
 effectively co-operate in common tasks. Such an officer would 
 ordinarily be a member of the central council or commission of his 
 own church and so in touch with all its work. But he would be 
 free from other executive duties and so be able to give all the time 
 that is necessary to consider the important work that affects all 
 alike. The existence of such a body of men, serving with the full 
 approval of the constituent bodies, would do more than any other 
 single thing to promote the union of American Protestantism and 
 bring a united Church within the range of practical politics. 
 
 4. The Larger Aspects of the Unity Movement — The Relation of 
 the Protestant Churches to Other Bodies, Religious and 
 Non-religious — Possible Ways of Securing Inter- 
 national Co-operation between the Churches 
 
 There is a word still to be said of the relation of the Protestant 
 churches to the other national bodies, both in this country and 
 across the sea, with which their work brings them into natural con- 
 tact. These include the various philanthropic and charitable socie- 
 ties that operate on a nation-wide scale, religious bodies like the 
 Roman Catholics and the Jews, with which any direct co-operation
 
 270 THE CHURCH IN AMERICA 
 
 in religious matters is for the time being impossible and yet who 
 share with the Protestant churches certain spiritual and moral ideals 
 and purposes, and finally, the churches in other countries whose co- 
 operation is essential in the formation of an international Christian 
 opinion. 
 
 In the past there has been little direct contact between the or- 
 ganized philanthropies of the country and the churches. Individual 
 Christians have been active workers in every good cause. In the 
 local field the relation between the church and the different educa- 
 tional and charitable organizations has been helpful and often inti- 
 mate. In connection with a few great causes such as temperance 
 and the suppression of commercialized vice the churches have defi- 
 nitely supported organizations like the Anti-Saloon League and the 
 Sabbath Association, which have worked for reform legislation by 
 the usual methods employed by political organizations. But in 
 general the churches have left the field of organized charity and 
 of moral and social reform to the many private societies which make 
 it their specialty. In the annual congresses of philanthropic work- 
 ers, the representatives of the churches are not often found. 
 
 Yet it is a question whether in the future so wide a separation 
 is desirable. It is easy to understand how the separation has come 
 about. We have seen that as the institution of religion the Church 
 has a sphere of its own which it must guard with care. The fact 
 remains that with the growth of the social interest to which we have 
 already alluded, the churches find themselves more and more con- 
 cerned with the questions with which the organized philanthropies 
 of the country are dealing. Granting that there are many things 
 which these societies can properly do which the churches cannot do, 
 it is still a fact that the churches command the moral influence with- 
 out which reforms cannot be effectively carried through. It would 
 seem desirable, therefore, that there should be an understanding 
 between the representatives of the churches and the leaders of the 
 different reform and philanthropic movements as to what the 
 churches can properly be asked to do to promote the causes in which 
 both alike are interested and where this responsibility ceases. 
 
 In the past the churches have had no agency through which 
 such contact could naturally be brought about. To-day such an 
 agency exists in the Federal Council. Through its Commission om 
 Social Service the Council is in constant communication with the 
 leaders of the different social and charitable organizations of the
 
 THE CHURCHES GETTING TOGETHER 271 
 
 country, and in its bi-weekly bulletin provides a convenient source 
 of information for those church people who desire to know what is 
 being done in these circles to promote the moral and spiritual issues 
 they have at heart. 
 
 In the case of the non-Protestant religious bodies the situation is 
 somewhat different, for here a new and distinctive factor enters in. 
 Beside the general desire for social betterment our fellow-citizens 
 of other religious faiths share with us our interest in the spiritual 
 interpretation of the universe. Can we meet them on this ground 
 as well as on the more neutral territory of moral and social reform? 
 
 Once in a while we find Roman Catholics and Protestants par- 
 ticipating in a religious service, as in the great religious meeting 
 held in the Madison Square Garden at the opening of the war. But 
 such opportunities come seldom, and for the most part we must 
 be content to find our contacts in such matters of common concern 
 as temperance, the battle against commercialized vice or the cause 
 of industrial justice. An interesting example of such co-operation 
 was the report of the Denver Commission of Religious Forces on the 
 recent car strike in that city, a report in which representatives of the 
 Federal Council's Commission on Social Service and the National 
 Catholic Welfare Council co-operated with the local authorities in 
 studying the situation and making recommendations. 
 
 In connection with the observance of November 13, 1921, as 
 Labor Sunday by the Boston Federation of Churches, Cardinal 
 O'Connell, after conference with representatives of the Federation, 
 issued a pastoral letter to the Roman Catholics of Boston, urging 
 them to make a similar use of the day. 
 
 A further example of co-operation was the recent appeal for a 
 Federal investigation of the situation in the bituminous coal fields 
 issued jointly by the Commission on the Church and Social Service 
 of the Federal Council and the National Welfare Council of the 
 Roman Catholic Church, 
 
 An even more interesting example of co-operation in the field of 
 distinctively religious interest took place in Detroit when Roman 
 Catholics and Protestants together approached the mayor with the 
 request that all business be suspended on Good Friday between one 
 and three o'clock. This action was possible because Detroit has a 
 strong federation of churches which could speak for Protestantism 
 as a whole. If there is ever to be effective co-operation between 
 Roman Catholics and Protestants at any point, it will be because
 
 272 THE CHURCH IN AMERICA 
 
 the Protestant forces themselves are independently and strongly- 
 organized. 
 
 With the Jews we have the common interest of the Old Testa- 
 ment and a spiritual interpretation of the universe. But the natural 
 opposition of the Jews to proselytizing, as they regard any attempt 
 to win their members to Christianity, makes co-operation in the 
 field of religion difficult. Yet when one considers the situation in 
 a city like New York, where thousands and tens of thousands of 
 young men and women of Jewish antecedents are growing up with- 
 out any contact with the synagogue,^ it would seem as if it ought 
 to be possible to find some form of spiritual ministry to these young 
 people in which Christians and Jews alike could co-operate. 
 
 An interesting example of co-operation between Protestants, 
 Catholics, and Jews occurred during the war in connection with the 
 so-called Committee of Six. This was a small committee including 
 Protestants, Roman Catholics, and Jews who, at Secretary Baker's 
 request, acted as advisers to the War Department on matters of 
 interest to the groups concerned.^ Among other things they in- 
 spected the chaplains' school at Louisville at the government's 
 expense, and made certain recommendations which were approved 
 by the department. In addition Roman Catholics and Jews have 
 co-operated with Protestants in the Religious Education Associa- 
 tion, and they are working together cordially in the World Alli- 
 ance for International Friendship through the Churches. 
 
 The third group of relationships to be considered is that of our 
 American Protestant churches to their sister churches in other 
 countries. If we are ever to deal effectively with the international 
 problems before the Church, Christians of different countries must 
 work together, and for this some form of international organization 
 will be necessary. Either a national council or committee may be 
 formed in each country to co-operate with similar committees in 
 
 *Cf. Robert W. Anthony, "A Study of the Jews in Greater New York," 
 published by the Board of Home Missions of the Presbyterian Church in the 
 
 U. S. A. , ^1. • r 
 
 ^The chairman of the committee was Father John Burke, Chairman of 
 the Committee on Special War Activities of the National Catholic War Coun- 
 cil, and the other members were Dr. Robert E. Speer, Chairman of the General 
 War-Time Commission of the Churches, Colonel Harry Cutler, Chairman of 
 the Jewish Welfare Board, Dr. John R. Mott, Bishop James De Wolf Perry, 
 Jr., and the writer. While holding responsible positions in their several 
 organizations, these gentlemen served on the Committee of Six in their 
 individual, not in their official, capacity.
 
 THE CHURCHES GETTING TOGETHER 273 
 
 other countries ; or the point of contact may be found in denomina- 
 tional gatherings of international character, such as the Lambeth 
 Conference, the Alliance of Reformed Churches throughout the 
 World Holding the Presbyterian System, the World Conference of 
 Methodists, and the like. Both methods have their advantages and 
 may profitably be used; but of the two, the former is the more 
 promising. Both from the point of view of geographical conveni- 
 ence and from that of the factors to be united, the nation is the 
 natural unit. One of the chief reasons for the impotence of the 
 Church to-day in international affairs is that we have as yet no 
 effective national churches which can combine in an international 
 organization of a truly ecumenical character.^ 
 
 In the meantime American Christians will follow with interest 
 the movements which are taking place in the different countries of 
 Europe to strengthen and unify their respective churches. In ad- 
 dition to its bearing upon the reunion of Christendom, the recent 
 Lambeth Conference was significant because it showed us the 
 Church of England in the act of defining its own conception of its 
 duty as a national church. No less significant is the corresponding 
 movement going on among the non-conformist churches which has 
 resulted in the creation of the Free Church Council of England 
 and Wales, the first really representative organ which the free 
 churches of England have possessed; nor should we forget the 
 promising movement for union between the Established and the 
 United Free Churches of Scotland. 
 
 What is going on in Great Britain is taking place in different 
 forms in other countries. We have already spoken of the movement 
 for a national church in India and in China. In France and Switzer- 
 land Federal Councils have already been formed and similar action 
 is contemplated in other countries. With the passing of the State 
 Church in Germany the way is open for the formation of a free 
 
 *An interesting argument against the view here expressed is made by Paul 
 Hutchinson, in his suggestive little book, "The Next Step," New York, 1922. 
 In this book he argues for a world-wide Methodist Church as against inde- 
 pendent national churches. But his argument overlooks the fact that nation- 
 alism is not the only divisive force to be contended against. Denomination- 
 alism itself may be such a force. It is true that to create national churches 
 w^thout uniting them in a larger international church would not realize our 
 ideal of Christian unity. It is no less true that to extend the existing rivalr>' 
 of denominations within different countries to the world as a whole would 
 be equally to fail of the mark.
 
 274 THE CHURCH IN AMERICA 
 
 German church.^ In Czecho-Slovakia a remarkable religious re- 
 vival is carrying hundreds of thousands into the old national 
 church. In the Scandinavian churches Archbishop Soderblom is 
 organizing Christian sentiment in favor of an international organi- 
 zation, which shall mobilize the spiritual forces of the churches 
 against war. 
 
 It is too soon to predict what form such an international organi- 
 zation will take. We are still in the preliminary stage of discussion 
 and experimentation. From at least three different centres this 
 discussion is proceeding. One centre is the proposed Conference on 
 Faith and Order. Concerned as this is with the problem of organic 
 union and planning to include all Christian bodies but the church 
 of Rome, it necessarily moves slowly and is content to leave to 
 others the discussion of plans for practical co-operation on a smaller 
 scale. Within the latter field two bodies are at work, the World 
 Alliance for International Friendship through the Churches and 
 the Federal Council's Commission on International Justice and 
 Goodwill. The former is an association of individual Christians 
 which aims by free discussion to educate public opinion in favor 
 of world peace. It includes Roman Catholics and Jews. The other 
 is composed of official representatives of the larger Protestant 
 bodies and desires to co-operate with similar organizations in other 
 countries in establishing a responsible Federal Council of Christians 
 which shall carry with it the moral support of the co-operating 
 churches. 
 
 Especially important in its promise for the future is the inter- 
 national student movement. The World Student Federation was 
 one of the few Christian bodies which maintained its international 
 relationships unbroken through the war and it is already taking 
 active steps to unite the Christian students of the world in support 
 of a campaign for world brotherhood and peace. 
 
 However useful and necessary such informal contacts may be, 
 they will not fulfil their purpose unless they result in some perma- 
 nent international organization which has back of it the united 
 support of the Christian forces of the different countries. What is 
 true of the unity movement within each country is true of its larger 
 international aspects. The sentiment for union developed through 
 informal conference must be made effective for use through the 
 
 *Cf. Kaftan, "Zur Frage der Kirche," Die Eiche, Munich, October, 1921.
 
 THE CHURCHES GETTING TOGETHER 275 
 
 concerted action of the official representatives of the churches. 
 Only when a Federal Council, thoroughly representative of the 
 Protestant forces of America, finds similar responsible organiza- 
 tions in other countries through which it can work with its fellow 
 Christians for world brotherhood and peace, will the Church be in a 
 position to exert an effective influence in international affairs. 
 Only through the experience gained by contacts of this kind can we 
 learn what further steps are feasible in the direction of the organic 
 union of the churches.^ 
 
 It is against this background that we have to picture the oppor- 
 tunity and responsibility of the American church. Nothing could 
 do more to encourage those who are working for Christian union 
 elsewhere than to see in a country like America, where individual 
 liberty plays so large a role and where there is no national estab- 
 lishment of religion, the churches effectively organized for common 
 service. For this reason it is to be hoped that no desire to knit 
 more closely the bonds of international denominational fellowship, 
 however legitimate and important this desire may be, or to express 
 Christian sympathy and fellowship with congenial sister churches 
 of other lands, will divert the leaders of our American churches 
 from their major and most critically important task — that of pro- 
 viding an agency through which the sentiment for unity in the 
 American churches may find expression in a united Protestant 
 Church. 
 
 * For this reason importance attaches to the proposed Conference on Life 
 and Work which it is hoped to bring together in the course of the next two or 
 three years. This is a conference which, unlike the Conference on Faith and 
 Order, aims to deal with present and practical issues. Leaving the divisive 
 questions of faith and order in the background, it is proposed to ask what 
 the churches as at present organized can do to make the principles of Jesua 
 Christ a factor in forming an international public opinion so powerful that 
 it cannot be ignored. Committees are being formed in the different countries 
 to further this conference. The head of the English committee is the Arch- 
 bishop of Canterbury; of the Swedish committee, Archbishop Soderblom; of 
 the American committee, Dr. Arthur J. Brown. Preliminary conferences are 
 being arranged to prepare for it, and in other ways a campaign of education 
 is being carried on so that when the conference meets it will have back of it 
 the united Christian sentiment of each of the countries represented. Cf. 
 "Christian Unity," p. 368.
 
 PART V 
 
 TRAINING EOR TO-MORROW
 
 CHAPTER XIV 
 
 THE CHURCH AS A SCHOOL OF RELIGION 
 
 1. The Revival of Interest in Religious Education — Its Connection 
 
 with the General Educational Movement — Aspects of 
 
 the Church's Educational Task 
 
 As we have studied the situation which faces the church in 
 America we have everywhere been made aware of impending 
 changes, of new movements in thought and in practice. We have 
 seen much that is inspiring and that gives us ground for hope. Yet 
 we are more than ever conscious of the distance which separates 
 attainment from ideal. No one of all these movements has yielded 
 a result commensurate with its promise. Individuals have been 
 earnest and active. Groups have succeeded to a high degree in 
 expressing the spirit of true Christianity. But the rank and file of 
 church members have for the most part returned to the narrow 
 realm of interests from which the war called them. To make satis- 
 factory progress with our practical tasks we must capture the imagi- 
 nation of these backward Christians. This is the work of Christian 
 education. 
 
 In many different quarters, attention is being directed to the 
 educational field and experiments are being tried which affect all 
 phases of religious education.^ Much time and thought is being 
 given to improving methods of religious instruction through the use 
 of graded lessons, more modern and better lesson helps, and the 
 provision of effective teacher-training classes. Efforts are being 
 made to supplement the inadequacy of Sunday schools by pro- 
 
 * For a full account of what is beinp done in this field compare the forth- 
 coming report of the Committee on the War and the Religious Outlook on 
 "The Teaching Work of the Church." Much useful information may also be 
 found by consulting the files of Christian Education, the official organ of the 
 Council of Church Boards of Education, and of Rcligimis Education, the 
 organ of the Religious Education Association. Cf. also W. D. MacKenzie, 
 "The Church and Religious Education," Committee on the War and the 
 Religious Outlook, New York, 1919. 
 
 279
 
 280 THE CHURCH IN AMERICA 
 
 viding week-day religious instruction either by means of some form 
 of co-operation with the public schools like the Gary plan, or by 
 vacation Bible schools, or other voluntary supplements of the pres- 
 ent educational facilities. Some reformers would go farther still 
 and substitute for the present Sunday school a church school which 
 combines week-day with Sunday instruction as parts of a compre- 
 hensive plan, including all that is now being done in the church 
 which has educational significance.^ Plans are under way for a 
 unified system of religious education in the local community, 
 through the co-operation of the local churches with voluntary 
 bodies such as the Young Men's and the Young Women's Christian 
 Associations. Special attention is given to the facilities for ad- 
 vanced religious instruction provided by our colleges and theo- 
 logical seminaries, as well as to the need of an adequate specialized 
 training for lay workers, both men and women. The perplexing 
 problems presented to the teacher of religion by the period of 
 adolescence are receiving intensive study. 
 
 This many-sided activity is the natural result of our new realiza- 
 tion of the power of education as a social force. The example of 
 Germany has shown us what can happen to a whole nation because 
 of what is taught in its schools. Americans are apt to believe that 
 education has some uplifting and purifying power apart from its 
 content, and that if we establish enough schools the results will 
 necessarily be good. We are learning our mistake. Knowledge is 
 simply another name for opportunity. It is so much added power, 
 good if rightly used, but in the hands of selfish and designing men 
 an added danger. Educate a rascal and you make him more of a 
 menace than when he was ignorant. We must not only teach; we 
 must teach what is true in order to inspire to what is right. 
 
 This insight conditions the newer ideals in education. We have 
 learned that we must not only impart information; we must also 
 train character. So the older catechetical method is being super- 
 seded by the newer experimental method. The modern teacher 
 respects the potentialities of his pupil. He is always looking for 
 the larger and more mature self which is presently to emerge. He 
 believes that this self may be trusted to form its own judgments 
 
 *The church school so defined must be distinguished from the parochial 
 school. In the parochial school the Church as such makes itself responsible 
 for the entire education of its children and young people, completely parallel- 
 ing the work done in the public or private schools.
 
 THE CHURCH AS A SCHOOL OF RELIGION 281 
 
 and assume its own responsibilities, and he regards it as his duty 
 to hasten the time when this can safely be done. 
 
 We are coming also to understand that education is a social 
 process. No human being can be educated alone. In the life of 
 the mind as in every other phase of our human activity we are 
 members one of another. We not only experiment; we experiment 
 together. When we study, we exchange ideas and experiences and 
 form our convictions as groups as well as individuals.^ 
 
 These new insights are paralleled in the field of religious educa- 
 tion. Bushnell's conception of religious education as nurture of 
 the growing personality has been reinterpreted by modern scholars 
 who have drawn new material for educational theory from the study 
 of the psychology of the religious experience.^ We now understand 
 that the Christian teacher is not simply responsible for telling his 
 pupils what they ought to believe about Christianity. He must 
 try with all possible tact and patience to present the Christian 
 view of life in a way that will command their voluntary assent. 
 This is a different and a far harder matter. 
 
 The influence of these ideals of education appears in the organ- 
 ization and curriculum of the Sunday school. They affect the meth- 
 ods of recruiting and training teachers, the planning and construc- 
 tion of the school building, the underlying conception of the rela- 
 tion of the school to the church as a whole. Instead of putting 
 every one through a single uniform curriculum, advocates of the 
 newer methods adapt their teaching to the age of the child. For 
 children of four to five they have kindergarten classes, and after- 
 ward group the ages in grades that correspond to the groupings of 
 secular education. They not only tell stories; they set the children 
 thinking about what the stories mean. They not only teach the 
 Bible; they try to make their pupils relate what they leam in 
 Sunday school to what they are doing at home or at school or at 
 their play. They think of the world as a laboratory in which the 
 teaching of the school is to be tested, and try to form in their pupils 
 habits of independent thought in the field of religion. 
 
 It is, of course, true that in comparison with the total number 
 of Sunday schools, the schools in which modern methods are being 
 
 * Cf. the interesting essay by Vera Lachmann, "As Youth Would Have It," 
 in The Survey, February 4, 1922. 
 
 ' Cf. especially Coe, "A Social Theory of Rehgious Education," New York, 
 1917.
 
 282 THE CHURCH IN AMERICA 
 
 followed are still comparatively few. Even in these they are carried 
 out to a very unequal degree. Nevertheless, if we compare the 
 educational methods of to-day with those of a generation or even 
 of a decade ago, we find real progress. The character of the lesson 
 helps and of the training courses for teachers is steadily improving 
 and the principle of a graded instead of a uniform system of instruc- 
 tion finds increasing acceptance. 
 
 These improved methods appear not only in the work done by 
 individual specialists, but in the activities of the official church 
 agencies, both denominational and interdenominational. The unity 
 movement which we have studied in other branches of the Church's 
 work has affected the Sunday school,^ and the contact of different 
 points of view has tended, on the whole, to a broader and more 
 intelligent approach. The old rivalry of competing agencies has 
 been steadily reduced and in most well-organized denominations 
 there is a single agency which is responsible for preparing and uni- 
 fying the material to be taught. 
 
 But the Sunday school is only a part of the field to be culti- 
 vated. We do not stop learning when we leave school. If we wish 
 to have a really intelligent church membership we must remember 
 the needs of older people. The outlook is not so bright in this 
 direction. One of our chief difiiculties is due to the contrast between 
 the ideal of religion which inspires the teaching in our best Sunday 
 schools and the prevailing conditions which the pupils meet when 
 they enter the Church. ^ Our Protestant ideal of a faith grounded 
 in knowledge requires us to conceive of the Church's educational 
 task as a whole. 
 
 That task has several aspects, distinct yet intimately related. 
 In the first place, it is the Church's duty to win individuals to 
 Christ's service by the intelligent presentation of His cause. In the 
 second place, the members of the Church must be trained to under- 
 stand the religion they profess and to practise what they have 
 learned. In the third place, Christianity must be interpreted to the 
 wider pubhc in order to create an intelligent opinion in matters 
 bearing on the Christian ideal. Finally, constructive thinkers must 
 
 'Cf. p. 240. 
 
 *Any one who has talked with thoughtful parents will realize how great 
 this difficulty is and what a handicap to their efforts to win their children 
 to the Church is the persistence in the local congregation of methods and 
 standards, both intellectual and moral, that fall below those to which the 
 child has become accustomed at home and at school.
 
 THE CHURCH AS A SCHOOL OF RELIGION 283 
 
 be found and trained, not only that the Church may have teachers 
 and preachers, but in order tliat the process of self-criticism which 
 is essential to the healthful development of every growing institu- 
 tion may be carried on. 
 
 2. Winning Recruits— The Teacher as Evangelist— The Social 
 Gospel as Material for a New Educational Evangelism 
 
 Evangelism and education were once contrasted as two inde- 
 pendent and separate Christian activities and men used to debate 
 which was the more important. This contrast has its roots in a 
 false theory of education. Ideas are not something which exist for 
 themselves apart from their appeal to the will; they are the raw 
 material of character— the stuff out of which decisions are made. 
 
 The consciousness of the intimate association between theory 
 and practice underlies all modern education. We try to find the 
 point of contact between interest and personality. We encourage 
 our pupils to ask what things mean, and what they are worth. 
 What the evangelist does when he stands on the platform and makes 
 his appeal for decision the teacher is now doing. He invites his 
 pupil to put truth to the test of action. 
 
 This is eminently true of the religious teacher. He is trying to 
 make the fact of God real to his pupils, and the test of his success 
 is their response to the presentation of the ideal. His invitation to 
 them is that of Philip to Nathanael: "Come and see." He invites 
 his students to become familiar with the Bible not primarily because 
 it tells us what God did long ago, but because it enables us to 
 understand what God is doing now. He urges the practice of prayer 
 not simply as a duty but as a privilege, as something that helps us 
 to become bigger and better personalities, to find and express our 
 truest selves. 
 
 The present emphasis upon religious education is therefore not 
 to be understood as a depreciation of the evangelistic spirit. Rather 
 is it a plea for another and a better kind of evangelism. The 
 trouble with much of the older evangelism was that it was not 
 evangelistic enough. It appealed to a part of man and left another 
 part out. It tried to grip the will without winning the assent of 
 the mind. When Paul urged his converts to bring every thought 
 into captivity to the obedience of Christ,^ he gave an admirable 
 
 UI Cor. X, 5.
 
 284 THE CHURCH IN AMERICA 
 
 definition of religious education. It is capturing men's thought for 
 Christ. 
 
 Judged by this test, the earlier evangelism had serious limita- 
 tions. Many older evangelists failed to recognize the changes in 
 men's point of view which had been brought about by modem 
 science with its emphasis upon law and its recognition of develop- 
 ment. They phrased their message in terms which for many of our 
 college-trained young men and women had lost their meaning. 
 Thus moving in a world of thought which was unfamiliar to their 
 hearers they diverted attention from the immediate duty of the will 
 by raising difiiculties for the mind. 
 
 These difiiculties have been in a measure removed by the new 
 theology.^ The new theology accepts the results of modern science 
 at their face value, but it shows that they do not alter the essential 
 issue which religion raises — that of a man's personal attitude toward 
 God. We know to-day that God's way of revealing Himself has 
 been more gradual and many-sided than it was once thought to be. 
 He comes to us in a different environment from that in which He 
 met our fathers and speaks to us in different ways. The new the- 
 ology interprets the old phrases of Bible and creed in the light of 
 this new environment and illustrates them by analogies taken from 
 present life. Thus it recalls the hearer to the main matter with 
 which the evangelist is concerned, the immediate issue for the will. 
 
 But, after all, as we have seen, this helps us with a limited num- 
 ber of people only, people who have learned to think for themselves 
 and who realize the difference between the intellectual world of our 
 fathers and the new world of science in which we are living to-day. 
 The great majority have no clear-cut philosophy of life. If the 
 evangelist fails to grip them it is for a different reason. His failure 
 is due to the fact that he does not relate his preaching definitely 
 enough to the conditions in which they are living. Uncompromising 
 in his dealing with individual vices like drink and impurity, he has 
 not been equally searching in his probing of those deeper social 
 evils that grow out of the relation of men to one another in industry 
 and in politics. His call to repentance has not reached the grasping 
 employer or the selfish labor leader or the cynical politician or the 
 man who foments suspicion and hate among the nations. We must 
 emphasize these phases of man's duty to reach the will of the mod- 
 
 ^ Cf. W. Adams Brown, "Modern Theology and the Preaching of the Gos- 
 pel," New York, 1914.
 
 THE CHURCH AS A SCHOOL OF RELIGION 285 
 
 ern man. Education helps us to understand and to deal with them 
 discriminately. 
 
 We shall completely misunderstand the group of interests which 
 we commonly sum up under the name of the Social Gospel if we 
 think of them as in any sense a substitute for the old Gospel of 
 individual conversion. They are not a substitute, but an exposi- 
 tion. They help us to realize what it means to a modern man to 
 be converted. They do for him what John the Baptist did for the 
 converts who had been stirred by his preaching and came to him 
 with the searching inquiry, "What shall we do?" They give a 
 clear-cut test by which the sincerity of a man's repentance can be 
 tested. 
 
 Our modern Christianity needs such a test. It is still true in 
 some parts of the mission field that when a man confesses Christ 
 it costs him something. He may risk his home, his property, the 
 esteem of his friends, or even life itself; but in our conventional 
 churches no such test exists. It costs nothing to join the Church. 
 When Edwards preached hellfire men trembled. It was so with 
 Finney and with Moody. When Billy Sunday preaches, many 
 laugh and troop to shake his hand in the spirit of delegates visiting 
 the White House. We need to put the iron back into religion. We 
 need some test to determine beyond the shadow of a doubt whether 
 a man professing Christianity means business or not. 
 
 Such a test is provided by the Social Gospel. This brings reli- 
 gion into daily life and meets a man in the place where he lives six 
 days in the week. He is asked to prove his faith by the way he acts 
 toward other men, and by the way he uses his property. Such 
 decisions are of a piece with the personal choices for which the older 
 evangelists made their plea. They bring religion into the realm of 
 reality; they associate confession with conduct. 
 
 Education, then, is not a substitute for evangelism, but the 
 means by which evangelism may be rendered effective. Education 
 furnishes the language which the evangelist must speak, and what is 
 more important still, the ideas. Education creates the sympathetic 
 relationship between the preacher and those to whom he speaks, 
 which is the indispensable condition of a receptive hearing.^ 
 
 'This gives significance to such a volume as "The Church and Industrial 
 Reconstruction." It is not simply material for religious education; it is a 
 vade mecum for the evangelist. It helps him to visualize the situation in 
 which the men to whom he preaches are living. It adds to his catalogue of
 
 286 THE CHURCH IN AMERICA 
 
 We need educational evangelists, men who will interpret the 
 Gospel to modern men in the situation in which they now find them- 
 selves. We cannot wait for men to come to us; we must go after 
 them, and that means that we must develop a specialized evangelism 
 adapted to the needs of the modern age. Just as the old rescue 
 missions established themselves where degradation was deepest and 
 addressed men and women in language they could understand, just 
 as the Salvation Army developed its particular organization for 
 the special work it set out to do, so we must devise agencies which 
 can win men to the Social Gospel. 
 
 For this we must call upon men of the same class as those whom 
 we would win. Employers must win employers, and labor leaders 
 must win labor leaders; editors must influence editors, and lawyers 
 must influence lawyers; university professors must gain the alle- 
 giance of university professors, and public men that of public men. 
 Wherever there are problems to be worked out in the application 
 of Christianity to present conditions, we must have men who know 
 these conditions and who can speak with the authority which 
 knowledge gives. As the work of the Church expands, our responsi- 
 bility increases for seeing that the opportunities it offers are made 
 known. Every profession must have evangelists bringing their 
 technical training and knowledge to bear upon the specialized tasks 
 for which they are best fitted. 
 
 This does not mean that the call to Christian service is to be 
 resolved into a humanitarian appeal. It is meant that our plea to 
 men to surrender their lives to God should grow out of definite 
 human needs and carry with it a correspondingly definite objec- 
 tive. A man who gives himself to God's service should know ex- 
 actly what he is doing and why. What the Student Volunteer 
 Movement did for the past generation, we need to do to-day for 
 the Church at home. As the foreign-missionary appeal has broad- 
 ened until it is heard not only by ministers, but by teachers, doc- 
 tors, nurses, settlement workers, and practical men of affairs, so it 
 must be in the home field. Such an enlargement of our programme 
 will give a new reality and definiteness to the call to Christian 
 service. Men and women whom we could not otherwise have 
 
 sins. He is to preach to men not simply as drunkards and wastrels, but as 
 men who have been squandering the most precious of all the Father's gifts— 
 their chance to do their part in making the world a better place for all God's 
 children to live in.
 
 THE CHURCH AS A SCHOOL OF RELIGION 287 
 
 reached will be convinced that Christianity is in fact what it pro- 
 fesses to be, a religion for every day. 
 
 Above all we must avoid the Pharisaic note. It is not for us to 
 decide for others. The most that we can do is to present the oppor- 
 tunity as we see it, and let it speak for itself. Each must respond 
 as he will and work out the consequences in his own way. 
 
 3. The Church's Responsibility for Educating Its Own Members — 
 
 Special Importance of This in Protestantism — What 
 
 Christians Need to Know about Christianity 
 
 But winning men is only the first step. They must be trained 
 after they are won. Unless the body of church members know what 
 they believe and are able to give a reason for the faith that is in 
 them, it is hopeless to expect them to influence public opinion in 
 matters of religion. 
 
 The development of a body of intelligent lay Christians has 
 always been the ideal of Protestantism; for Protestantism, as we 
 have understood it, stands for democracy in religion. It is based 
 upon a double faith, faith in the capacity of the individual to know 
 God for himself and faith in the possibility of social action on the 
 part of those who share similar religious convictions. Such common 
 convictions may be imposed by Catholicism from without. In 
 Protestantism they can only be created by a process of education. 
 
 There is no such consensus of conviction in the Protestant 
 churches to-day. What is more serious, no adequate steps are 
 being taken to secure it. There has been no systematic instruction 
 for the average church member in the history of the Christian 
 religion, or in the beliefs and ethical ideals of the different Christian 
 denominations, or in the present organization and activities of the 
 Christian Church. Even the necessary literature is lacking through 
 which such information could be obtained. 
 
 This state of things is no doubt mainly due to the fact that in 
 our Protestant churches the work of religious education has been 
 largely entrusted to the Sunday school. But the great majority of 
 our Sunday schools reach only the children and these only for a 
 single hour in the week. Young men and young women of college 
 age are not present there in any large numbers, although they are 
 the very people who most need the kind of teaching we have in 
 mind. Other methods must be devised to reach them. The older
 
 288 THE CHURCH IN AMERICA 
 
 men and women, too, are facing complicated problems — economic, 
 social, and political. They need to know what the Church can teach 
 them about ways of applying the principles of the Christian reli- 
 gion to such problems. The pulpit must resume its teaching office, 
 too long neglected in Protestantism; and through books and the 
 public press an extensive educational work be undertaken. Above 
 all, the home must be restored to its original function as an agency 
 of religious education. 
 
 In saying this we would be the last to depreciate the importance 
 of the Sunday school or to minimize the great service which it has 
 rendered to the cause of Christian education. Of all the educational 
 tasks of the Church, none is comparable in importance to the train- 
 ing of the young. It is right that the agency which is charged with 
 this duty should be given the central place in the Church's educa- 
 tional system. Necessary as it may be to preach the Gospel to 
 adults and try to win them to Christ by conversion, the great 
 evangelistic opportunity of the Church lies with the children and 
 young people who are growing up under Christian influence. All 
 that we would insist on here is that the child to be taught is the 
 potential man or woman and that the whole process of Christian 
 education must be shaped with this in view. 
 
 We may learn a lesson here from the Roman Catholics. For 
 years they have been giving special attention to the religious educa- 
 tion of laymen. In many a Roman Catholic church you will find a 
 little rack at the front door in which is placed a plentiful supply of 
 pamphlets setting forth in clear and simple language the teaching 
 of the church upon such matters as the sacraments, confession, in- 
 dulgences, and the like.^ Anyone who reads these pamphlets will 
 learn what the Roman Church teaches on the subjects which are 
 regarded as most important in religion. The Protestant layman 
 will find no similar means of information in the average Protestant 
 church, and the lack of definite textbook instruction is seldom 
 supplemented by any clear-cut teaching from the pulpit. Doctrinal 
 preaching has fallen out of fashion and expository preaching of the 
 old-fashioned kind which took a book of the Bible for its subject 
 and led the hearer step by step through its argument is a forgotten 
 art. Whereas Protestantism began by aiding the layman to under- 
 stand the doctrines and precepts of the Christian religion, while 
 
 ^TKousands of these racks have been sold by the Paulist Press of New 
 York City.
 
 THE CHURCH AS A SCHOOL OF RELIGION 289 
 
 the Roman Church deliberately fostered his ignorance, to-day all 
 this is reversed. It is the Roman Church which provides instruc- 
 tion in religion for its laymen. The Protestant Church too often 
 leaves its members to pick up for themselves such knowledge as 
 they can. 
 
 This failure is the more serious because there is no other agency 
 which feels the responsibility for filling the gap. In most European 
 countries, the colleges and universities include religion among the 
 subjects on which they give instruction, but in this country only the 
 private and denominational institutions do so. As a result of the 
 divorce of church and state, the responsibility for religious education 
 has been assumed by the Church and all teaching of religion is 
 banished from the public schools.^ The same negative attitude is 
 taken in the normal schools and state universities, and while many 
 denominational colleges provide required courses in the Bible and 
 in the evidences of Christianity, the older Christian universities 
 make such instruction entirely voluntary. Thus it comes to pass 
 that a generation of young men and women is growing up in the 
 country whose only means of learning about Christianity is the 
 Sunday school. 
 
 Yet this is a very inadequate provision for so great a need. 
 Even in the best of our schools the time given to the study of the 
 lesson is seldom more than half an hour, and the instruction is given 
 by volunteer teachers. There are multitudes of children whose 
 attendance even on this brief course is for a part of the year, and a 
 great number are not in Sunday school at all.^ 
 
 A further difficulty is the impossibility of providing for a com- 
 prehensive course of study in the available time. Few of the sub- 
 
 ^ Sometimes the fear of introducing religious teaching into the schools is 
 carried so far that even the reading of the Bible without comment is pro- 
 hibited. Elsewhere reading is permitted and in some cases a simple com- 
 mentary is added. The subject of the extent to which it is possible for the 
 public school to make place for moral and religious instruction without being 
 involved in denominational differences is too large to be entered upon here. 
 
 " Exact statistics on this subject are not available. The statement quoted 
 by Dr. John Haynes Holmes on the authority of the Interchurch ("New 
 Churches for Old," p. 14) that "three children out of every four in the country 
 never receive any religious instruction of any kind" is not supported by the 
 best authorities. The figures, to which Dr. Holmes refers, were reached by 
 including all children in the country, including infants between the ages of 
 one and five. It is obvious that any such basis of calculation is wholly 
 misleading. Still, when every allowance has been made, the situation is 
 serious enough.
 
 290 THE CHURCH IN AMERICA 
 
 jects with which an intelligent Christian ought to be familiar can 
 be included in the curriculum of even the best regulated Sunday- 
 schools. Portions only of the Bible are taught in many of our 
 Sunday schools, and these in detached bits not correlated with the 
 rest of the book. Of historic and literary interpretation there is 
 far too little, and for the later history of the Church, even in its 
 most outstanding features, there is seldom time.^ Under these 
 conditions, the wonder is not that so many Christians should be 
 ignorant of the history and tenets of their own church, but that in 
 spite of this ignorance it should be possible for the Church to main- 
 tain a vigorous and useful life. 
 
 For consider what a Christian ought to know if he is to be a 
 really intelligent church member. He should know something about 
 the history of his religion, the past which lies back of it, and the 
 relation which it bears to other existing religions; he should be 
 familiar with the beliefs which it presupposes, the living convictions 
 as to God and His plan for man which inspire Christian activity; 
 he should certainly understand the present organization and activi- 
 ties of his church, the institutions through which it functions, the 
 programme it is trying to realize in the world. Just as we should 
 consider an American unfit for citizenship who knew nothing of the 
 past history of his country, was ignorant of its present constitution 
 and laws, and was out of sympathy with the spirit of its institutions, 
 so we should judge a Christian uneducated who is content to remain 
 in ignorance of the most elementary facts about his religion and his 
 church. 
 
 The teacher's opportunity begins here. He must plan a com- 
 prehensive course of study which takes in the most important 
 subjects on which the intelligent Christian needs to be informed.^ 
 This course must tell the story of the Christian religion. The pupils 
 must learn how Christianity began, what stages it has passed 
 
 *It should be stated that the history of the Church is being included in 
 some of the recent graded lesson series, such as the Christian Nurture series, 
 Scribner's, and the International. 
 
 ' It is encouraging to know that the attempt is being made to provide such 
 a comprehensive course of study by such publishers as Scribner's Sons and 
 the University of Chicago Press. The new denominational courses like the 
 Christian Nurture Series and the new Beacon Series are also making serious 
 efforts in the same direction. The same is true of the International Graded 
 series, published by the Congregationalists, Methodists, and Southern Metho- 
 dists, and used by others.
 
 THE CHURCH AS A SCHOOL OF RELIGION 291 
 
 through, and under what forms it exists in the world to-day. They 
 must study the Bible, of course, but they must not stop with the 
 Bible. They must be familiar with the history that came out of 
 the Bible and with the effects which faith in Christ has since pro- 
 duced in the lives of men. They must know the Church as a present 
 factor in human society; not their own particular branch of the 
 Church only, but the other churches which together make up the 
 one great Church. This is a study which cannot be finished in 
 Sunday school. It is something at which we must be working all 
 our lives. It requires the co-operation of all the different agencies 
 at our disposal — the minister in his pulpit, the missionary societies 
 and the Christian Associations with their literature, the press which 
 keeps pace with the present progress of the Kingdom of God. The 
 point is that the Sunday-school curriculum should be planned with 
 this later study in view and that provision should be made through 
 other agencies of the churches to carry further what the Sunday 
 school begins. 
 
 At two points in particular there is need of more thorough in- 
 struction. In the first place, we need instruction in the beliefs which 
 Christianity presupposes. Our age is characterized by an extraor- 
 dinary dislike of doctrinal teaching, which is in part a natural and 
 justifiable reaction against an earlier attempt to enforce uniformity 
 of belief by external authority. This dislike has had unforeseen and 
 lamentable results. In our reaction against the creeds of the past a 
 generation has been brought up to believe that creeds can be dis- 
 pensed with altogether, or, if this prove impossible, that each indi- 
 vidual can improvise his own creed without regard to what his pre- 
 decessors have believed. 
 
 To break so completely with our own past would be to lose one 
 of the most precious of all the gifts of the Christian religion — the 
 fellowship into which it introduces us with those who have explored 
 the mysteries of life before us. Christianity, we must never allow 
 ourselves to forget, does not offer us simply the satisfaction of our 
 own individual needs. It brings us insights which have been pro- 
 gressively verified through the centuries. Christian faith is a com- 
 mon faith, just as the Christian task is a common task. Theology, 
 as the study which interprets the historic beliefs of the Christian 
 religion, must be a part of Christian teaching. We must know what 
 convictions the Christian faith implies, to what courses of action 
 it commits us, and upon what grounds it is based. These subjects
 
 292 THE CHURCH IN AMERICA 
 
 should be of interest to every intelligent person, and they can be 
 presented so as to command that interest. 
 
 Whoever has faced in an intimate and personal way the mystery 
 of life will be thankful to any one who can help him to an assurance 
 that at the heart of things there is a Spirit who answers to his spirit, 
 a God, personal, moral, Christlike, to whom he can look up in 
 prayer and from whom he may receive strength in his struggle for 
 the good. He will welcome convincing evidence that the Christian 
 recognition of Christ as Saviour, Master, and Friend is valid; that 
 Jesus' ideal of a new social order in which helpfulness is the rule 
 and service the test of greatness is a practicable ideal. 
 
 This evidence is in the last analysis the history of the Christian 
 religion itself. The proof that there is a good God like Jesus Christ 
 is the fact that men are living in the faith that the good God exists 
 and are finding satisfaction in so living. The proof that Chris- 
 tianity is a practicable religion is the fact that it is actually being 
 practised and that when it is practised the expected results 
 follow.^ 
 
 An intelligent church member should therefore be acquainted 
 with the agencies through which the Church's activities are now 
 being carried on in the world. Christianity has been the mother of 
 institutions, and these institutions are functioning to-day, offering 
 the modern Christian opportunities for service which he could not 
 have alone. Among these the most important is the Church itself 
 in all the many-sided activities which we have been passing in 
 review. 
 
 It is, of course, true that the Church is not the only agency 
 through which the Christian ideal is being realized in society. Each 
 of the different institutions which man has devised to express and 
 further his social relations has its part to play in the creation of the 
 new social order — the family, the school, the courts, the complex 
 machinery of industry, commerce and finance, literature and the 
 arts, the state. Without their co-operation the Christian ideal for 
 society could not be realized. Protestantism has recognized the 
 sacredness of all life and permits men to regard every calling as a 
 form of ministry. But the fact remains that there is no other human 
 institution except the Church which has for its sole function the 
 promotion of man's higher spiritual life. If we wish to gain an 
 
 * For a brief statement of the evidence for this belief cf . W. Adams Brovm, 
 "Is Christianity Practicable?", New York, 1916.
 
 THE CHURCH AS A SCHOOL OF RELIGION 293 
 
 adequate conception of the forces which are working for social 
 betterment, it is essential that we should understand the Church. 
 
 Our Protestant teaching has hitherto conspicuously failed to 
 bring about such an understanding. In our reaction against Roman 
 Catholicism we have conceived a deep-rooted suspicion of institu- 
 tional religion. This has extended even to those institutions in 
 which the Gospel has found social expression in Protestantism. 
 Certain branches of the Church, notably the Church of England 
 and the Protestant Episcopal Church in America, have retained a 
 strong churchly feeling which affects the character of their religious 
 teaching; but this is not true of the great majority of Protestants. 
 Religion has meant to them primarily a relationship between the 
 individual soul and God. The significance of Christian institutions, 
 even their own, has not been adequately apprehended. 
 
 Thus it has come about that in planning courses of religious 
 study Protestant teachers have not paid sufficient attention to what 
 God has been doing through the Church since the year 100 a.d. 
 The old word of Chillingworth about the Bible may or may not be 
 true of Protestant religion, but it has certainly been true of Protes- 
 tant education. The Bible and the Bible alone has been the text- 
 book of Protestants. A generation has grown up almost completely 
 ignorant of the history of the Church since post-Biblical times and 
 of the forms in which Christianity finds organized expression in the 
 world to-day. For this lack we are suffering to-day in many ways — 
 most of all in that we have developed among Protestant Christians 
 so little intelligent consciousness of the Church as a whole. As a 
 result we lack a public opinion strong enough to support those who 
 are trying to unify the churches. To create this opinion we must 
 teach our people the history of the Christian Church and help them 
 to understand the origin and present significance of the main forms 
 of contemporary Christianity. 
 
 A good point of departure is the history of missions, for missions 
 furnish at once one of the most interesting and one of the most in- 
 structive manifestations of contemporary Christianity. In foreign 
 missions we see the Christian Church making earnest with the ideal 
 of world-wide evangelism, facing the divisive influences of race, of 
 class, and of nationality, and overcoming them in original and sug- 
 gestive ways. Here, too, we learn how much this effort is ham- 
 pered by our denominational differences; in what practical ways 
 the need of Christian unity makes itself felt.
 
 294 THE CHURCH IN AMERICA 
 
 In home missions we find the same difficulties facing us in per- 
 sonal and embarrassing ways. The study of the literature of mod- 
 ern home missions will dispel the complacency of many a conven- 
 tional Christian and make him realize, if he has not already done 
 so, that the most difficult mission fields in the world are not China 
 or India or Japan, but American cities like New York and Chicago, 
 where all the races of the world meet and where the problems of 
 industrial strife, race rivalry, and national ambition confront us in 
 their most extreme and perplexing forms. It is encouraging to 
 know that through the agencies we have already described so much 
 is already being done to inform modern American Christians of 
 the present state of the missionary problem both at home and 
 abroad. Through the agencies of missionary education the subject 
 of the modern Church is finding its way into the Sunday-school 
 curriculum and a large and constantly increasing literature is com- 
 ing into existence which is indispensable to the understanding of 
 present-day Christianity. 
 
 No less important than the study of the history of the Church is 
 an understanding of the Church's existing organization and methods. 
 It has been suggested that the ignorance of the average Christian 
 on these points is a good sign, for it shows how loosely denomina- 
 tional ties sit upon him. Yet the fact remains that whether we 
 realize it or not, the denominational differences of the various 
 Protestant churches are serious obstacles to unity, and that these 
 differences will never be overcome until the individual Christian 
 takes the trouble to understand them. 
 
 One difficulty in the way of interesting the average Christian in 
 the study of Christian institutions is the denominational spirit. 
 This spirit treats the part as if it were the whole. The Presbyterian 
 is taught something about the laws and creeds of Presbyterianism, 
 the Episcopalian of Episcopacy, etc., but such an isolated study is 
 neither sufficiently informing nor inspiring. DifTerences can only 
 be understood through comparison. If one could study his own 
 church not as an isolated phenomenon, but as an example of a type 
 of organization which has recurred from age to age and from coun- 
 try to country, he would begin to understand its true significance. 
 It is especially important that we should study sympathetically the 
 types that are not congenial to us. Thus the liberal should under- 
 stand the conservative and the conservative the liberal. The Epis- 
 copalian should comprehend the genius of the non-liturgical
 
 THE CHURCH AS A SCHOOL OF RELIGION 295 
 
 churches, and the Christian who does not use the liturgy should 
 realize what the sacrament means to the high-church Episcopalian. 
 Only through such sympathetic study of contrasted types can we 
 create intelligent public sentiment and prepare the way for the 
 larger unity to which we look forward. 
 
 It is vital that we should teach our people the meaning of wor- 
 ship. Worship is the very heart of the Christian religion. In wor- 
 ship we practise the presence of God and realize not only that He 
 is, but that He is with us. Unless we can learn to worship together, 
 all our other approaches to Christian unity stop short of the mark. 
 Yet there is no part of our Christian practice in which there is a 
 greater lack of common understanding. The two main types of 
 approach, the liturgical and the non-liturgical, each have their 
 diflEiculties and limitations, yet each seems the expression of some 
 deep-seated human need for which provision must be made in the 
 Church of the future. How important it is, then, that Christians 
 should be trained to understand and appreciate both forms of wor- 
 ship, and above all that those who lead in worship should feel their 
 responsibility for cultivating that mingled reverence and intelligence 
 which is the proper attitude in which to approach the object of 
 Christian devotion.^ 
 
 Above all we must familiarize our people with the movement for 
 Christian unity. We have seen how vigorous and deep-rooted it is; 
 in how many different forms it manifests itself. Yet comparatively 
 few Christians have ever made it the subject of serious study. 
 Few could even name the existing agencies for promoting unity, 
 much less tell what each is doing and why. Without such intelli- 
 gent understanding on the part of the laymen of our churches, the 
 support that is necessary to the success of the unity movement will 
 not be forthcoming. Not until they study the situation for them- 
 selves and realize how progress is hindered by imperfect methods of 
 organization will an interest be aroused which will make the neces- 
 sary changes possible. 
 
 4. The Church's Responsibility for Forming Public Opinion in 
 Matters Bearing upon the Christiari Ideal 
 
 The training of its own members in the principles of their reli- 
 gion does not exliaust the Church's educational responsibility. 
 
 * Cf. W. Adams Browii, "Worship," Association Press, New York. 1917.
 
 296 THE CHURCH IN AMERICA 
 
 Besides the special groups who are gathered in congregations and 
 the individuals who can be won by an evangelistic appeal, there are 
 individuals and groups outside any ecclesiastical organization who 
 help to form that potent force we call public opinion. There are 
 earnest people who for one reason or another have been alienated 
 from the Church and yet are working unselfishly for worthy causes 
 through other agencies. There are larger masses of thoughtless and 
 unimaginative people ready to respond to any passing impulse who, 
 because they have no deep and settled conviction, become the easy 
 prey of propaganda carried on by selfish and narrow interests. To 
 each of these groups the Church has a duty. The children in our 
 Sunday schools, the young men and women in our congregations 
 must study and work and play in the atmosphere which public 
 opinion creates, and will be helped or hindered in their efforts after 
 the Christian life according to the standards of the society in which 
 they move. Christians who are members of contemporary social 
 agencies, industrial, commercial, and political, must share with 
 those who are not Christians the responsibility for common action 
 in national and international affairs. It is essential, therefore, that 
 the Church should do everything possible to elevate public stand- 
 ards so that the conduct of church members as citizens and workers 
 may not contradict their profession as religious believers. Above 
 all it is essential that the Church should appeal to the widest possible 
 public because in this public are found the men and women who 
 might be won to the Christian cause, but who now hold aloof either 
 because of indifference or of misunderstanding. 
 
 In the foreign field the primary work of the Christian teacher 
 is with those who have grown up in non-Christian surroundings and 
 who approach the deeper questions of life without sharing the Chris- 
 tian presuppositions. In preparation for such work much time 
 must be given to discovering points of contact and in finding words 
 and, what is even more important, ideas which will convey the 
 Christian message.^ 
 
 A similar situation meets us at home. The world of organized 
 
 religion is still an unknown country to multitudes of people. It is 
 
 ^ An eminent Chinese missionary, the late Dr. Jones of Shantung, spent 
 most of his hfe in making a dictionary of Chinese philosophical terms because 
 he was persuaded that without the aid of the exact phraseology which such a 
 dictionary would give, it would be impossible for the Christian teacher to 
 convey the Christian beliefs about God and Jesus Christ to educated Chinese 
 in such a way that they would be really understood.
 
 THE CHURCH AS A SCHOOL OF RELIGION 297 
 
 not simply that they are not church members or that they have 
 difficulties with this or that doctrine; they have lost touch with 
 Christianity altogether. They do not take it into their account as a 
 factor with which as intelligent and conscientious persons they 
 have to reckon. 
 
 Some who are alienated from Christianity owe their present 
 condition to ignorance. They have been brought up in homes where 
 the Christian religion was ignored and the Church treated as negligi- 
 ble. They have found satisfaction for their higher impulses in the 
 pursuit of science or in the service of some one of the many causes 
 in which the spirit of altruism expresses itself to-day. Others know 
 the Church only too well and have reacted against what they regard 
 as its narrowness and superstition. Both alike need what Chris- 
 tianity at its best can give. It is our business to find out where 
 these people are, to gain a point of contact with them, and to create 
 the language through which the Gospel message may be conveyed 
 to their minds. 
 
 So far as this problem concerns those who are already in educa- 
 tional institutions, we shall come back to it in a later chapter.^ 
 Both in connection with the public schools and the state universi- 
 ties, we have already faced the fact of a secularized education and 
 the problem it presents. Even among those who have been educated 
 in Christian colleges there are many whose acquaintance with the 
 Bible and with Christian truth is so superficial as to be practically 
 negligible, and the problem how to reach them and interest them in 
 the Christian religion is one whose importance it is difficult to 
 exaggerate. 
 
 We are thinking here, however, primarily of the persons who are 
 not readily accessible through the ordinary educational channels — 
 business men associated in their chambers of commerce and manu- 
 facturers' associations; workers in the various philanthropic and 
 reform associations which are concerned with the betterment of 
 human society ; members of labor unions and of the various organi- 
 zations representing more radical opinion, like the Socialists and 
 the members of the I. W. W. Lawyers and doctors should not be 
 neglected, nor the journalists who play so large a part in moulding 
 public opinion. These are all factors to be considered by those who 
 believe that the Church has a Gospel for the whole of society and 
 
 ' Cf. Chapter XV.
 
 298 THE CHURCH IN AMERICA 
 
 commands forces which it is a duty to mobilize for the welfare of 
 the race. 
 
 Apart from the general interest of the Church in establishing 
 contact with every group to which human beings look for moral 
 and intellectual stimulus, there is an added reason why a teaching 
 Church should take account of what is being done in these circles. 
 They, too, are becoming educational agencies. Partly uncon- 
 sciously, partly of set purpose, they are forming the beliefs of men 
 for the purpose of shaping their activities. Sometimes this is done 
 in a superficial or even dangerous way as propaganda in defence 
 of preconceived opinions, but in many cases a higher motive is 
 operative and a more serious purpose is manifest. Both in labor ^ 
 and in business ^ circles serious study is being undertaken on such 
 subjects as the conditions of human welfare, the relation of capital 
 and labor, the nature and limits of the responsibility of the state, 
 and an attitude of mind is being developed which opens the way to 
 the consideration of the great themes of religion. 
 
 To this new spirit, wherever it may be found, the Church must 
 appeal. We must show men what the churches are actually doing 
 in the field of social service and public morals. We must frankly 
 confess wherein the churches have failed and are failing. Above 
 all, we must define our ideal and invite the co-operation of all men 
 of goodwill in its realization. 
 
 For this we shall need to create a new literature of interpreta- 
 tion. It is characteristic of a living religion like Christianity that 
 it must always be inventing a new language in which to say over 
 again the old truths. Even for Christians the old books will not do. 
 We are continually finding the need of new ones. How much more 
 for those who do not understand our Christian language and need 
 to begin from the beginning? 
 
 When we speak of literature we are not thinking primarily of 
 books. These have their place and we need them.^ We are thinking 
 
 ^ Cf . the Report of the Proceedings of the First National Conference on 
 Workers' Education in the United States Held at the New York School for 
 Social Research, New York City, April 2-3, 1921. Workers' Education Bureau 
 of America, New York, 1921. 
 
 ' Cf . the recent report of the New Jersey Chamber of Commerce on the 
 relation between capital and labor, New York Times, February 5, 1922. 
 
 'Of our need of more and better Christian literature we have already 
 spoken. In our output of reading matter there are surprising and lamentable 
 gaps. Individual scholars are making their contributions in the field where 
 their primary interest lies, but there is no one who is responsible for survey-
 
 THE CHURCH AS A SCHOOL OF RELIGION 299 
 
 of the literature of the people, the daily press and the periodicals. 
 We need to use this tool far more than we have yet done for purposes 
 of Christian education. 
 
 One agency whose possibilities have not as yet been adequately 
 developed is the denominational religious press. As at present 
 conducted this reaches for the most part only readers of its own 
 communion and with notable exceptions has thus far been too 
 largely concerned with local and denominational interests to make 
 possible a comprehensive treatment of the larger elements of church 
 life. Opportunity for a more thoroughgoing discussion is furnished 
 by such interdenominational journals as the Constructive Quarterly 
 and the International Review of Missions, as well as by such week- 
 lies as the Christian Work, the Christian Century, and others which 
 appeal to a public outside the denomination. But there are many 
 phases of the co-operative movement which still lack adecjuate inter- 
 pretation. Is it too much to ask that the religious editors of the 
 country should together face their responsibility for Christian edu- 
 cation? They stand at the strategic point where denominational 
 and interdenominational interests meet. They have access to a 
 public which can be reached in no other way. Has not the time 
 come when they should use this contact to interpret the different 
 phases of the co-operative movement to their constituency more 
 fully than has yet been done?^ 
 
 The religious press at best reaches a limited public. For form- 
 ing public opinion the secular press is the natural point of approach. 
 The columns of the daily papers are open to all religious matters 
 which have news value. Let the Church do or say something of 
 general public interest, and the columns of every daily in the coun- 
 try will be open to it. When an Edinburgh Conference is held, or a 
 campaign for national prohibition is initiated, there is no difficulty 
 in securing all the space that is needed. The case of the Interchurch 
 Steel Report and the recent campaign of the churches for limitation 
 of armaments is evidence of this.^ 
 
 ing the field as a whole and determining where the gaps are which need to be 
 filled. The beginnings of such co-operation have, to be sure, been brought 
 about in the field of missionary literature, but it needs to be carried much 
 farther and applied in all other departments of the Church's work. 
 
 'An effort to secure such co-operation has been made by the Federal 
 Council through the creation of the Editorial Council of the Religious Press. 
 
 ' In the Christian Monitor the Christian Scientists have given us an exam- 
 ple of what can be done to make the daily press an organ of religious educa-
 
 300 TH^ CHURCH IN AMERICA 
 
 Most promising, because more carefully read, is the periodical 
 press. The leading weeklies and monthlies are open to a sympa- 
 thetic treatment of religion and nothing would do more to bring the 
 interests we have at heart to the attention of thoughtful people 
 than the preparation of a series of articles which should interpret 
 in the language of to-day the spirit of the Church at its best. 
 
 One more field for Christian education may be mentioned, and 
 that is our legislatures and the politicians who control them. There 
 are difficult and delicate questions to be considered. The well- 
 established principle of the free state and the free church must not 
 be imperilled. But if political action threatens the ideals to which 
 the Church is committed, the Church must find some way to protest. 
 The power of the Church has been shown in the field of private 
 morals in connection with the battle against drink and commercial- 
 ized vice. A similar demonstration may be required in the field of 
 public morals where evils cut still deeper and do even more harm. 
 
 It is not, however, in the advocacy of particular political meas- 
 ures that the most effective contribution of the Church to political 
 education is to be made. Rather is it in the cultivation of that spirit 
 of faith and goodwill which is the condition of any large measure 
 of social progress. As Christians we are committed to the ideal of 
 a world-wide society in which men of different races and nations 
 may find it possible to live in co-operation and sympathy. There 
 are multitudes of people who.believe in this ideal and would be glad 
 to work for it. But they have been told so often that it is imprac- 
 
 tion, and their experiment is well worth tstudying by all who recognize the 
 increasing power of the press in forming the thought life of the American 
 people. 
 
 A promising field which has been far too little cultivated is the county 
 press. A suggestive experiment is being carried on by the New Jersey Herald, 
 which conducts a department called "The Listener's Bench," in which a well- 
 known minister brings a weekly religious message to those who for one reason 
 or another are out of touch with the Church. The purpose of the new depart- 
 ment was announced as follows: "Frankly, this is to be the religious depart- 
 ment of the Herald. In its other columns expression is given to the political, 
 social, and commercial life of our town and county. And it is fitting, yes, 
 necessary, if this or any newspaper is to meet all the needs of the individual 
 human being, that provision shall be made for those deep, universal, abiding 
 interests that we call religious. And so from week to week the editor and his 
 collaborators will present in this particular space a few brief paragraphs in the 
 hope that they may bring something of understanding, consolation, courage 
 to men and women who, in spite of all burdens and obstacles, want to travel 
 bravely and to arrive." The department has now been carried on for some 
 months and the response from people of all sorts has been most encouraging.
 
 THE CHURCH AS A SCHOOL OF RELIGION 301 
 
 ticable and find in influential quarters so many who repudiate it 
 that they are beginning to lose their faith and to turn regretfully 
 but deliberately to more attainable aims. They need the assistance 
 of organized religion — a renewal of faith through the reaffirmation 
 of the Christian ideal, a reinforcement of will through fellowship 
 with men who are convinced that Christ's way is practicable and 
 who live in this faith. This help the Church should give.
 
 CHAPTER XV 
 
 FINDING AND TRAINING LEADERS 
 
 1. The Problem of Educational Leadership in Protestantism — 
 
 Fields in which Religious Leadership is Needed — The 
 
 Church's Responsibility for Finding and Training 
 
 Constructive Thinkers in the Field of Religion 
 
 In the preceding chapter we have recognized the central impor- 
 tance of education for the progress of the Church. We have seen 
 that it is the duty of the churches not simply to instruct their mem- 
 bers, present and prospective, in the nature of the Christian reli- 
 gion, but to interpret the Christian ideal to individuals and social 
 groups out of touch with organized Christianity. We have noted 
 the need of a new educational evangelism and pointed out some of 
 the work which this new evangelism might undertake. But where 
 are the workers to come from and how are they to be trained? 
 
 It is clear that they cannot come from the ministry alone. The 
 undertaking is far too large for this. Nor can they be supplied by 
 those who are specializing in religious education. The whole work 
 of the Christian Church is an educational work, and its teachers 
 must be drawn from every walk in life. Fathers and mothers, 
 employers and workers, teachers in the technical sense and the 
 pupils they teach — all are the Church's educational material, the 
 reserves from which it must draw its recruits. 
 
 This enlarged conception of Christian service, forced upon us by 
 the pressure of the times, is a return to the original ideal of Protes- 
 tantism, which affirms the universal priesthood of believers. Not 
 all Christians are called to the ministry in the technical sense, but 
 all alike share the primary Christian duties of evangelism and edu- 
 cation. Protestantism expects every convert to be a missionary, 
 and that means that every convert must be a teacher. The two 
 things go together. The appeal to accept Christ and enlist in His 
 service implies a knowledge of what Christ is and what He requires. 
 The witness must be an interpreter. 
 
 302
 
 FINDING AND TRAINING LEADERS 303 
 
 What is true of Christians in general is pre-eminently true of 
 those who have gifts of leadership. We need men of such gifts not 
 simply to do definite work, but to show us what more needs to be 
 done and how. The teacher's function, as we now see it, is not 
 merely to impart what he knows, but to encourage his pupils to join 
 him in the search for what still remains to be known. Research 
 shares with instruction the time of the modern teacher, and our 
 great universities are employing men and women who give their 
 time to this and to nothing else. 
 
 It should be the same in religion. We are dealing with a grow- 
 ing and expanding religious life. God's work in the world is not 
 finished. New light is breaking forth from the world of nature and 
 from the world of human life. The Bible means more to us than 
 to our fathers and will mean still more to our children. The Church 
 is not a fixed but a developing institution. It is passing through 
 significant changes and is creating untried forms. We have too few 
 leaders to interpret the significance of this process of change. What 
 is even more serious, we do little to develop and utilize the leaders 
 we have. 
 
 With the single exception of the provision of an earnest and 
 competent ministry, incomparably the most important of the edu- 
 cational tasks of the Church is to give its own children and young 
 people an intelligent understanding of the Christian religion. It is 
 the most important in bulk, for it affects by far the largest number 
 of teachers; it is the most important in consequences, for it is the 
 foundation on which all subsequent work of a specialized character 
 must be built. The number of persons engaged in Sunday-school 
 teaching in this country at the present time runs into the hundreds 
 of thousands, and of these all but a negligible fraction are ama- 
 teurs. Obviously, then, one of the Church's most important duties 
 is to find teachers of the proper character and ability and train 
 them to do their work effectively. We cannot any longer take it 
 for granted that every one is competent to be a good Sunday-school 
 teacher. If it takes time and training to fit oneself to teach geog- 
 raphy or mathematics, it is certainly not less necessary to make 
 careful preparation for teaching the incomparably more important 
 and difiicult subject of religion. We must find persons who are 
 willing to give the necessary time to preparation and we must pro- 
 vide teachers competent to train them. 
 
 The Church's aid is also needed by that larger company whose
 
 304 THE CHURCH IN AMERICA 
 
 work in religious education begins even earlier, — the parents in 
 our homes. Without the co-operation of the home the work of the 
 best teacher is handicapped; and yet in how many cases that 
 co-operation is lacking. Many parents do not recognize the extent 
 of their responsibility for guiding their children's thoughts about 
 religion, but did they recognize this duty they would lack the train- 
 ing to do so. We have communicants' classes for children and 
 young people. Is it not quite as important and quite as feasible 
 to have classes for the parents of these children? Why should not 
 a parents' class be a feature in every well-organized church 
 school?^ There are difficulties of time and place, no doubt; yet 
 surely the love of parents for children and their sense of obligation 
 toward the growing life should make it possible to overcome these 
 diflBculties. 
 
 Of the need of lay leadership in the effort to apply the prin- 
 ciples of Christianity to our contemporary political and industrial 
 life we have spoken elsewhere. It is important, however, that we 
 should remind ourselves how much preparation is required for such 
 leadership. The question naturally arises whether in view of the 
 magnitude of the demands made upon the churches in this most 
 difficult field it will be possible to secure adequate service from 
 volunteers. In religious education the impossibility of depending 
 upon volunteer help is generally recognized. Men and women are 
 fitting themselves to teach religion in our colleges and preparatory 
 schools and to take charge of the educational activities of indi- 
 vidual congregations as Sunday-school superintendents and direc- 
 tors of religious education. Should not the same be true in the 
 field of applied Christianity? Why should not the churches set 
 apart men and women to give their lives to the study of the indus- 
 trial question, or the race question, or the international question 
 from the Christian point of view? Something has already been 
 done in our social service commissions and similar agencies, both 
 denominational and interdenominational, but when we consider the 
 greatness of the opportunity we cannot but feel that we are only 
 at the beginning of what may become a development of great 
 significance. 
 
 * There is such a parents' class in the Union School of Religion, the practice 
 school conducted by the Department of Religious Education of the Union 
 Theological Seminary in New York City.
 
 FINDING AND TRAINING LEADERS 305 
 
 The most obvious and best recognized field of Christian leader- 
 ship is, of course, the Church itself. We have seen what a great 
 enterprise the Christian Church has become, what vast resources 
 it commands, what a varied work it carries on at home and abroad. 
 Considered simply as a business enterprise the missionary work of 
 the American Protestant churches is immense. When to the rais- 
 ing and expending of many millions of dollars annually we add the 
 cost of administering the home churches, the responsibility of our 
 church leaders is apparent. 
 
 But the business side of the churches' work is the least part of 
 their responsibility. They shape policies which affect the spiritual 
 life of millions of men. They conduct a great educational enter- 
 prise containing in its classes twenty million persons. They are 
 the ambassadors of an international brotherhood which has no 
 boundaries of race or nation. Above all, they maintain an insti- 
 tution of worship which lifts men's hearts to the God of all the 
 earth and reveals their spiritual kinship with one another. The 
 men who control the policies of such an institution have a respon- 
 sibility second to none, and the problem of their selection and 
 training is of pressing importance. 
 
 This problem meets us in its most acute form in connection 
 with the local congregation. All the different interests of the Church 
 at large impinge at last upon the group of men and women who 
 find the centre of their spiritual life in the local church. What the 
 great Church is doing is known to them only through their own 
 particular section of the Church, and the man who is responsible 
 for bringing such knowledge to them is the local minister. He is 
 at once preacher, pastor, leader of worship, administrator, mission- 
 ary, social-service worker, and teacher. Or, if he be not all of 
 these himself, he is responsible for seeing that each of these in- 
 terests is properly cared for by persons duly chosen and trained 
 for the purpose. The tone of the Church at large will not conspicu- 
 ously rise above the tone of the individual minister. The recruit- 
 ing of a competent ministry and the provision of proper facilities 
 for its training becomes therefore a paramount interest for the 
 Church as a whole. 
 
 What is true of the local minister is true a fortiori of the greater 
 Church to which his congregation belongs. Its multiform activities 
 require the services of a numerous staff. The boards of home and
 
 306 THE CHURCH IN AMERICA 
 
 foreign missions need competent executives; so also do the educa- 
 tional agencies of the denominations. Apart from the administra- 
 tive work done by volunteers which, in many cases, is very heavy, 
 the regular business of each denomination occupies the full time of 
 a greater or lesser number of persons, while besides the administra- 
 tive work of the different denominations there is the wide field of 
 interdenominational activity as it is carried on by the Federal 
 Council, the Home Missions Council, the Foreign Missions Con- 
 ference, the Council of Church Boards of Education, the Inter- 
 national Sunday School Council of Religious Education, and the 
 different state or local federations. Most of these require the un- 
 divided service of able men and women. 
 
 Thus far the Church has made meagre provision for the prepa- 
 ration of those who are to hold these responsible positions. They 
 have been drawn mostly from the active pastorate. Latterly, how- 
 ever, the number of persons who have chosen the administrative 
 service of the Church as a life work has increased, and the need of 
 specialized training for them has been accentuated. Such training 
 is necessary not simply to fit them for the technical work they 
 have to do (that can be learned by practice as it is learned in 
 other businesses and professions) but to give them the breadth of 
 outlook and background of knowledge which will enable them to 
 act wisely in the important matters which are constantly coming 
 up for decision. 
 
 This brings us to the last of the Church's educational responsi- 
 bilities, that of developing constructive thinkers in the field of 
 religion. Such constructive thinkers are needed to guide the Church 
 in its planning for the future, and this all along the line. We need 
 them to instruct and inspire the younger generation who have been 
 taught in the university to prove all things and need to be assured 
 that a man can be a good Christian and yet keep an honest mind. 
 They are required to assist the older men and women in the wise 
 use of the resources which they control and to win to the Church 
 the individuals and the groups now alienated through misunder- 
 standing or ignorance. Above all they are necessary to furnish our 
 executives with the technical knowledge through which alone a 
 missionary programme for the Church as a whole can be wisely 
 developed. 
 
 Where are these thinkers to be found? Clearly wherever men
 
 FINDING AND TRAINING LEADERS 307 
 
 and women exist with capacities which fit them for this unique 
 service. 
 
 There are four sources of supply to which we would naturally 
 turn for constructive thought in the realm of religion: our theologi- 
 cal seminaries; our colleges and universities; our ministry; the 
 leaders of our missionary and ecclesiastical organizations. In each 
 case we find that the energies which should be given to work of this 
 kind are largely diverted to what seem to be more pressing tasks. 
 Our theological teachers recognize their responsibility for research 
 in the field of religion, but hitherto their main energies have been 
 devoted to the history and criticism of the past. They have not 
 as yet to any considerable extent made the living Church the sub- 
 ject of their critical inquiry. Our college and university professors 
 are active in research along many different lines, but thus far they 
 have failed to give adequate attention to the claims of religion as 
 a subject of scientific investigation. Our ministers in America 
 (unlike their colleagues in Scotland where the scholarly tradition 
 is bred in the bone) find themselves almost immediately immersed 
 in a multitude of details from which it is all but impossible to extri- 
 cate themselves. The same pressure of detail hampers those who 
 ought, of all men, to be most free to devote themselves to con- 
 structive religious thinking — our missionary and ecclesiastical 
 leaders. 
 
 Evidently one of the most important parts of the Church's 
 educational work is to direct the attention of those in responsible 
 ofl&cial positions to the need of finding men and women who have 
 the capacity for constructive thought and of setting them free for 
 this indispensable service. Without such thoughtful leadership, 
 effective action on a large scale is impossible. In the university, 
 teaching and research go hand in hand; it should be the same in 
 the Church. 
 
 In the light of these general considerations we must consider 
 the Church's responsibility for the training of its leaders. This is 
 not a responsibility which can be assumed by the theological semi- 
 nary alone or by the institutions which fit men and women for 
 specialized forms of church work. It rests also upon our colleges 
 and universities. Above all, it is the responsibility of the living 
 and working Church which, in its present activities, is the greatest 
 of all educational institutions, the laboratory in which all the 
 theories of the schools must be tested.
 
 308 THE CHURCH IN AMERICA 
 
 2. Agencies Available for the Higher Religious Education of 
 Laymen — The Responsibility of Our Colleges and Univer- 
 sities for the Teaching of Religion.^ 
 
 Among the agencies to which we must look for help in our 
 effort to secure adequate religious leadership our colleges and 
 universities hold a foremost place. Our ability to do what needs 
 to be done will depend largely upon the attitude of the men who 
 are responsible for shaping the policies of these institutions. It is 
 important, therefore, for us to understand just what this attitude 
 is and what chance there is of securing their effective and intelli- 
 gent co-operation. 
 
 What, then, have we a right to ask of our colleges and univer- 
 sities in the way of religious education? For one thing we have a 
 right to ask that they give to every student who comes under their 
 influence some intelligent conception of the place of religion in 
 human life, the part which it has played in history and the insti- 
 tutions through which it functions to-day. We have a right to 
 ask further that they give their students such an acquaintance 
 with the contents of the Bible as will make them at home in its 
 great passages and furnish those who care to carry the study 
 farther the foundation of knowledge which will fit them to become 
 teachers of the Bible to others. We have a right to ask that at 
 some appropriate place in the course each student find a sympa- 
 thetic treatment of the intellectual difficulties in the way of faith 
 and the attitude of the great thinkers of the past who have found 
 a reasonable faith possible. Finally, we have a right to ask that 
 they awaken in a certain proportion of the abler students such an 
 interest in the larger aspects of religion as will fit them for leader- 
 ship in the Church in one or other of the lines we have just 
 indicated. 
 
 In some of our colleges and universities these conditions are to 
 
 a large degree realized. In others little or nothing is done to secure 
 
 them. In far too few has the problem been seriously faced and 
 
 the full responsibility of the institution accepted. To understand 
 
 the situation in its varying aspects a brief historical retrospect is 
 
 necessary. 
 
 ^ Cf . Foster, "Religion in American Universities," Christian Education, 
 June, 1921 ; "Schools of Religion at State Universities," Christian Education, 
 April, 1922; Thompson, "Christian Education in Colleges and Universities," 
 Christian Work, February 18, 1922.
 
 FINDING AND TRAINING LEADERS 309 
 
 In the earlier educational history of this country the teaching 
 of religion played a prominent part. The original impulse to the 
 establishment of the older colleges was the desire to furnish facili- 
 ties for the education of a competent ministry. Theology was 
 taught as a college subject and all students were expected to 
 study it, not only those who looked forward to the ministry as a 
 profession. Later the seminary was separated from the college 
 and became a professional school either entirely independent of 
 the college, with a governing board of its own, or in affiliation with 
 the institution of which it had originally been an integral part. 
 
 This change was due in part to the natural tendency toward 
 specialization which was felt in all the professions; in part to the 
 increase in the number of college graduates who looked forward 
 to business as their life work. It was accompanied by a change 
 in men's attitude toward formal creeds and by the growth of a 
 more liberal, not to say lax, view of religion. With the weakening 
 of the older conception of the Church's authority, the instruction 
 in our colleges and universities tended more and more to confine 
 itself to science and the humanities, leaving formal instruction in 
 religion to be provided by the churches through voluntary agencies 
 or in institutions definitely under church control. A system of 
 secularized higher education continued the secular education of the 
 public schools. The establishment of the state universities was an 
 important step in this process, but it was only one element in a 
 larger movement. In the older private institutions of the East, 
 founded by Christian people for definitely religious purposes and 
 still Christian in character and spirit, changes were taking place 
 which restricted the time given to formal instruction in religion. 
 An increasingly large number of students graduated who possessed 
 but the slightest acquaintance with theology and the history of 
 the Church. The more strictly denominational colleges, on the 
 other hand, continued to require the study of religion by all 
 students, and emphasized the responsibility of the college to win 
 each student, as far as possible, to the Christian faith.^ 
 
 In analyzing the present attitude of our colleges and universities 
 
 ^The report of the Standardization Committee on Biblical Departments 
 for 1921 lists 307 colleges and universities giving instruction on religious 
 subjects (including the Bible). They are divided into four grades according 
 to the quality of the instruction given, of which A includes 88 institutions, B 
 51, C 102, and D 66.
 
 310 THE CHURCH IN AMERICA 
 
 toward religion we have to distinguish three different kinds of 
 institutions: the state universities, powerful institutions with great 
 prestige, large financial resources, and many thousands of students, 
 from which until recently all formal teaching of religion has been 
 banished; the strictly denominational institutions, usually much 
 smaller and less well endowed, though not necessarily less efficient 
 within the field of their choice, in many of which at least a certain 
 amount of religious instruction is required of all students ; ^ and 
 the privately supported colleges and universities in the older parts 
 of the country. These are still Christian in sympathy and include 
 religion among their subjects of instruction, but they do not ordi- 
 narily require it as part of the conditions necessary for graduation.^ 
 As the state universities gained in strength and prestige, not a 
 few Christian people came to look upon them as godless institu- 
 tions from which no help could be expected for training young peo- 
 ple for an active religious life. Appeals on behalf of denomina- 
 tional colleges were often based upon the irreligious character of 
 the state universities. The attempt was made to develop a system 
 of higher education under church control which should parallel 
 their activities and make adequate provision for the education of 
 the children of the Chm-ch. It soon became clear, however, that 
 such a duplication of educational facilities was impracticable, and 
 in many parts of the country the policy of co-operation replaced 
 the earlier attitude of opposition and rivalry.^ It was recognized 
 that the students in our state universities often came from Christian 
 homes, and what was needed was to supplement the opportunities 
 provided by the university by adequate facilities for religious 
 instruction, very much as the Sunday school supplements the work 
 of the public schools. 
 
 * It is to be noted, however, that even in the strictly denominational col- 
 leges the number in which the study of rehgion is required is diminishing. 
 The tendency is to rely upon the quality of the instruction offered to attract 
 students. 
 
 'Of the 450,000 students in our colleges and universities, about half are 
 in tax-supported institutions; of the remaining 225,000 somewhat less than 
 half are in the private colleges and universities, leaving somewhat more than 
 a quarter of the whole number in strictly denominational institutions. Exact 
 figures are not at present available. 
 
 ' In the South, the attitude of the churches to the state institutions is still 
 largely one of suspicion. The recent attempt in the Legislature of Kentucky 
 to secure the prohibition of the teaching of evolution in tax-supported insti- 
 tutions is only one of a number of indications of this attitude.
 
 FINDING AND TRAINING LEADERS 311 
 
 This was attempted in various ways. Voluntary Bible classes 
 were provided under the auspices of the Young Men's Christian 
 Association and the Young Women's Christian Association. The 
 equipment of the local churches was strengthened. College pastors 
 were called to look after the students of the several denominations; 
 buildings were erected where the students of a particular denomi- 
 nation could be cared for under helpful influences. Most recently 
 the experiment has been tried of providing courses in the Bible and 
 other religious subjects of such high character that the uni- 
 versity has been willing to give those who take them academic 
 credit.^ 
 
 The proposal to establish interdenominational schools of re- 
 ligion in connection with state universities suggests a development 
 of great promise. A beginning has been made at the University of 
 Missouri, where the Disciples Bible College has added a Presby- 
 terian teacher to its staff and is planning to add representatives of 
 other denominations. The University of Texas has an Association 
 of Biblical Instructors in which different denominations are repre- 
 sented. The Iowa State University is at work upon plans for an 
 affiliated school of religion to be co-ordinated with courses of a 
 religious nature at the university; and similar plans are under 
 consideration at other universities. 
 
 Of special interest as an example of co-operative work is the 
 recently organized Council of College Pastors at Cornell. Six dif- 
 ferent denominations are represented in this Council which has a 
 single treasury. Each pastor is responsible for a definite part of 
 
 'The Methodists and the Disciples have been specially active in this, 
 the former through the Wesley Foundation, the latter through Bible Chairs, 
 and in some instances Bible Schools maintained at university centres. Illinois, 
 Wisconsin, Missouri, Indiana, and Kansas may be mentioned as examples of 
 universities where such co-operation exists. Dr. Cope, Secretary of the 
 Religious Education Association, has compiled a list of thirteen state univer- 
 sities at which extra-mural credit is given for courses in religion and the 
 Bible; namely, California, Colorado, Illinois, Indiana, Iowa, Kansas, Michi- 
 gan, Missouri, Ohio, Pennsylvania, Nebraska, Texas, and Wisconsin. On the 
 subject of credit for religious subjects taken at other institutions cf. Christian 
 Education, April, 1921, pp. 9 sq. 
 
 Some state universities themselves offer courses in religious subjects. The 
 University of Michigan is an interesting example. One of the curriculum 
 courses in Biblical literature of this university had this year an enrolment of 
 195 undergraduates. Courses in New Testament Greek and the Philosophy 
 of Religion are offered by Iowa State University, which will form a part 
 of the combined offering of the proposed school of religion.
 
 312 THE CHURCH IN AMERICA 
 
 the work; the Baptist takes charge of friendly relations, the Epis- 
 copalian is responsible for the cultivation of the devotional life, the 
 Congregational for extension work, the Lutheran for the missionary 
 interest, the Methodist for vocational guidance, and the Presby- 
 terian for voluntary Bible study. At Ohio State University a num- 
 ber of denominations have united in the support of a single student 
 pastor to represent united Protestantism, and the same is true of 
 the Michigan Agricultural College. 
 
 The original impulse to this activity came from the various 
 denominational boards which were interested primarily in looking 
 after the students of their own denominations. Since the establish- 
 ing in 1911 of the Council of Church Boards of Education, how- 
 ever, it has been possible to deal with the situation in a more thor- 
 ough way. Under the auspices of this representative body a sys- 
 tematic study of Christian education in our colleges and univer- 
 sities has been undertaken and unified policies have been developed.^ 
 A monthly journal serves as a clearing-house of opinion and fur- 
 nishes an indispensable source of information.^ 
 
 In addition to studying the state universities, the Council of 
 Church Boards has devoted attention to the denominational col- 
 leges. There are no less than four hundred and twenty of these, 
 and they constitute an exceedingly important factor in our educa- 
 tional life. Distributed all over the country, many of them in 
 smaller communities where the cost of living is less than in great 
 cities and which are easily accessible to the neighboring towns and 
 country districts, they care for many thousands of students and 
 form the largest single recruiting ground for the Christian ministry. 
 In recent years much has been done to improve their quality and 
 strengthen their resources, and they are to-day one of the most 
 interesting fields for the study of what is possible in the way of 
 higher instruction in religion. 
 
 A different and in some respects more difficult problem is pre- 
 sented by the colleges and universities in the eastern and middle 
 states. These institutions are definitely Christian in character and 
 
 * Among the special pieces of research done by the Council may be men- 
 tioned a study of the Congregational colleges undertaken at the request of the 
 Board of Education of that church. At present the Council is engaged in a 
 study of the present status of theological education in the United States. 
 It is much to be desired that the resources at the disposal of the Council 
 should be increased in order that it may be able to do more work of this kind. 
 
 'Christian Education, 1916 sq.
 
 FINDING AND TRAINING LEADERS 313 
 
 make provision in various ways for the teaching of religion. They 
 have daily chapel and university preaching on Sunday, at which in 
 some cases attendance is compulsory. They offer courses on re- 
 ligious subjects both for undergraduate and for graduate students. 
 Some universities maintain theological faculties with a professional 
 standing equal to that of their faculties of law and of medicine. 
 A few make provision for a college pastor. In others the main 
 reliance for the maintenance of the religious life of the students 
 is placed upon the voluntary services of the Young Men's and 
 Young Women's Christian Associations and the work of the neigh- 
 boring churches. For the good work now being done we may be 
 grateful. Yet it is timely to inquire whether taking them as a 
 whole our eastern colleges and universities have yet faced in a 
 comprehensive way their responsibility for meeting all the dif- 
 ferent claims which may legitimately be made upon them. 
 
 There are three groups of students whose needs must be con- 
 sidered separately: first of all, the rank and file of students who 
 are not themselves actively interested in religion but who should 
 be given an intelligent conception of the place of religion in human 
 life, of the function of the Church in modern society, and of the 
 contents of the great classic of English literature, the Bible; sec- 
 ondly, those students who are now or may become actively in- 
 terested in religion and upon whom the Church is to draw for lay 
 volunteer leadership; finally, the still smaller group who are to 
 make the service of the Church their life work in the regular 
 ministry or in some one of the various specialized forms of service. 
 No university can properly be said to have done its duty as an 
 educational institution that has not made definite and adequate 
 provision for the needs of each of these three groups. 
 
 There are two ways in which the university can make provision 
 for the first of these needs. One is through special courses in the 
 Bible, comparative religion and the philosophy of religion, given 
 either as parts of the regular curriculum or as electivcs. The other 
 is by making place for a treatment of religion in the general courses 
 which deal with history, philosophy, psychology, sociology, and the 
 like. 
 
 With the present pressure upon the curriculum and the delicate 
 questions that grow out of denominational and theological dif- 
 ferences, it is not probable that the amount of time given by the 
 average undergraduate to special courses on religious subjects will
 
 314 THE CHURCH IN AMERICA 
 
 materially increase. An occasional new course may be added, and 
 the quality of the existing courses may be improved, but these 
 courses will never of themselves accomplish all that is needed, if 
 for no other reason than that they are taken by a limited number 
 of students. To give the rank and file of students the desired 
 familiarity with the facts about religion and the proper sense of 
 their importance it will be necessary to interest those members of 
 the faculty who teach other subjects. Much more is being done 
 along this line than is commonly recognized. The history of the 
 Church and the philosophy of religion are dealt with in general 
 courses in history and philosophy. Great figures in the world of 
 religion are discussed in the courses on literature. But such dis- 
 cussions are usually due to the interest of the individual teacher 
 and form no part of a comprehensive plan. If there could be in 
 each institution some one person whose function it was to correlate 
 what is now being done in the different classrooms and to suggest 
 further points which could be wisely emphasized, a stronger im- 
 pression would be produced than is possible under our present 
 happy-go-lucky system.^ 
 
 Much would depend on the personality of the teacher. The 
 only sure way to make students realize the importance of religion 
 as a subject of study is to let them see that teachers whom they 
 respect regard it as important. Required instruction in religion 
 given by men who do not appreciate the significance of religion 
 is often worse than useless. But when the student hears his pro- 
 fessor of history or of politics or of psychology calling attention to 
 the part played by religion in human life, or explaining the function 
 of the Church as a social institution, the effect is all the more 
 impressive because the reference is imexpected.^ 
 
 ^It is of interest to know that in the introductory course on the Problems 
 of Civilization required of all freshmen at Columbia, the subjects of religion 
 and the Church receive due recognition as factors indispensable to the under- 
 standing of the world in which we live. For a further account of what is 
 being done along this line the reader is referred to the author's address deliv- 
 ered before the Yale Convocation entitled, "The Responsibility of the Uni- 
 versity for the Teaching of Religion," Yale Divinity Quarterly, June, 1920. 
 
 'This would seem to be a field which might be cultivated with profit in 
 the state universities. Many of the teachers of these universities are Chris- 
 tian men who would gladly co-operate in any plan to give the subject of 
 religion the attention it deserves in those courses to which such a study would 
 be germane.
 
 FINDING AND TRAINING LEADERS 315 
 
 Here is an opportunity for the educational evangelism of which 
 we were speaking. Much has been done to win college students to 
 Christianity. Little has been done to enlist the co-operation of 
 the members of the faculties. Yet in proportion to their numbers 
 the faculty members probably exercise a greater influence than 
 any other body of men in the country. Our universities and col- 
 leges give the tone to our national life. From them come nine- 
 tenths of the leaders in every walk of life. To them therefore the 
 Church must look for leadership. 
 
 Beside the students whose interest in religion is of a general 
 character, there are two other groups to which the university has 
 a special obligation: the thoughtful students who are to be the 
 volunteer lay workers in our churches, and those who are going to 
 make the service of the Church their life work. The needs of the 
 first group can be met by special courses similar to those designed 
 for the whole body of the students, but more thorough. Men 
 expecting to enter the ministry should be treated like the students 
 of other professional schools for whom the university provides 
 courses designed to lay the foundation for their later and more 
 technical studies. 
 
 In this connection a word should be said of the opportunity 
 offered by the summer school for developing an interest in religious 
 research. Such schools are held every summer by our great univer- 
 sities {e.g., Columbia, Chicago, and Harvard), and are attended by 
 thousands of students. Among the subjects taught in these schools 
 religion is included. At Columbia and the University of Chicago 
 the courses given are somewhat technical in character and are 
 designed primarily for theological students or for those intending 
 to specialize in some form of religious education. At Harvard 
 the courses are briefer and meant to meet the needs of ministers 
 who cannot afford to give the time required for courses which count 
 for a degree. It would be interesting to know whether there is a 
 public which would be attracted by plans of a different character. 
 A summer school of religion modelled after the Williams College 
 School of Politics would be an interesting experiment and might 
 set a standard for similar work in other places. In such a school 
 special attention could be given to the responsibility of the Church 
 for dealing with social and political problems, and teachers of 
 national repute could present the results of the best Christian think-
 
 316 THE CHURCH IN AMERICA 
 
 ing to men and women who were themselves at work in these 
 fields.^ 
 
 In addition to all that the university does to provide instruction 
 for special groups of students, it must endeavor to create a general 
 atmosphere of interest in the theoretical aspects of religion. The 
 questions before the Church cannot be dealt with in a narrow or 
 partisan spirit. They require consideration by thoughtful men of 
 different departments under such conditions as exist in the graduate 
 schools of our great universities. For this reason we welcome the 
 action taken by some of our leading universities ^ in providing for 
 the inclusion of religion among the subjects for which the degree 
 of Ph.D. is given. This is an encouraging indication of a grow- 
 ing recognition by the university of a responsibility for training 
 thinkers as well as workers in the field of religion. 
 
 How can a sympathetic attitude toward the study of religion 
 on the part of our college and university teachers be further culti- 
 vated and developed? There is just one certain way, and that is to 
 make the Church such a significant factor in modern life that it 
 will be impossible to ignore it. When our teachers see the churches 
 doing the things that seem to them important within the fields 
 which they are studying, they will begin to take note of this fact 
 in their classrooms. Whatever we can do, therefore, to make the 
 Church stronger and more effective will help to win a larger place 
 for the teaching of religion in the curricula of our institutions of 
 higher education. 
 
 These considerations have a direct bearing upon recruiting for 
 the ministry. Much may be done to win men for the cause by 
 individual appeal and by group conferences, but the one argument 
 that cannot be resisted is the presence in the ministry to-day of 
 men who are doing work which is evidently worth while. Such 
 men create their own successors, and without the reinforcement of 
 such examples every other argument must fail. This introduces us 
 
 ^ A word should be said of the summer conferences for students held at 
 Geneva, Silver Bay, Blue Ridge, and other centres, under the auspices of the 
 Y. M. C. A. and the Y. W. C. A. These gatherings have done much to inter- 
 est students in the study of religion and give them an intelligent appreciation 
 of the missionary work of the Church. 
 
 "E.g., Yale and the University of Chicago. Until recently Harvard also 
 gave the degree of Ph.D. in religion, but this has now been superseded by the 
 degree of Th.D., administered by the theological faculty.
 
 FINDING AND TRAINING LEADERS 317 
 
 naturally to the next subject to be considered, the present state of 
 ministerial education. 
 
 3. Recent Developments in Ministerial Education— Training for 
 
 Other Forms of Specialized Service— The Church's 
 
 Responsibility for Training Its Workers 
 
 in the Field ^ 
 
 Important as it is to increase the number of laymen trained to 
 think independently about religion, we shall not accomplish what 
 we desire unless we can effect corresponding changes in the char- 
 acter and training of the ministry; for the Church is at heart, as 
 we have seen, an institution of worship, and the man who leads in 
 worship gives tone to the life of the whole. 
 
 This fact the churches of America have fully appreciated. 
 They have made generous provision for the training of their min- 
 isters, at first in connection with the existing colleges, then in 
 denominational seminaries provided for the purpose. These semi- 
 naries, now about one hundred and fifty-three - in number, com- 
 mand large resources in property and men and together constitute a 
 factor of importance in moulding the religious life of America. It 
 is instructive to inquire what influences are at work in them and 
 what ideals control their policy. 
 
 Like the denominations which have created them, the seminaries 
 of the country differ widely. In a conservative body like the 
 Lutheran, where doctrinal orthodoxy is strongly insisted on, the 
 seminaries are under strict denominational control and the char- 
 acter of the teaching conforms closely to the official standards of 
 the church. In loosely organized bodies like the Congregational- 
 ists and Baptists, greater freedom obtains, and the character of the 
 
 *Cf. W. Adams Brown, "Theological Education," printed in Monroe's 
 Cyclopedia of Education, New York, 1914, Vol. V, pp. 582-606. 
 
 'These figures, supplied by Dr. Kelly of the Council of Church Boards 
 of Education, include only the Protestant seminaries. Of these 22 are exclu- 
 sively for Negroes. In addition there are 32 Roman Catholic seminaries, 2 
 Hebrew seminaries, and 9 theological departments in colleges and universities. 
 A careful list compiled by the librarian of the Union Theological Seminary 
 puts the number of Protestant seminaries (both white and colored) at 167. 
 The denominational distribution is as follows: Baptist, 29; Congregational, 12; 
 Lutheran, 22; Methodist, 27; Presbyterian, 27; Protestant Episcopal, 13; other 
 bodies, 29; undenominational, 8. The discrepancy in these figures is doubtless 
 to be accounted for by the use of different principles of classification.
 
 318 THE CHURCH IN AMERICA 
 
 instruction given is determined by the judgment of the faculty and 
 the prevailing opinion of that section of the church in which the 
 graduates of the seminary are expected to work. In the Presby- 
 terian, Episcopal, and Methodist churches the method of control 
 varies. The theoretical right of the church to determine the char- 
 acter of the teaching is generally recognized, but in practice the 
 entire management of the school is committed to the trustees or 
 governing boards of the several institutions. 
 
 From the seminaries under denominational control must be dis- 
 tinguished those theological schools which are entirely independent. 
 These are of two kinds: the theological faculties of our great uni- 
 versities like Harvard and Yale, which are university faculties in 
 the strict sense and are governed by the corporation of the univer- 
 sity, and independent schools like Union Theological Seminary in 
 New York City, which may have university affiliation but which 
 are governed by their own self-perpetuating boards of trustees. 
 The tendency to secure freedom from ecclesiastical control which 
 we have already noted in our study of colleges and universities 
 reappears in the seminaries. Even where the connection with the 
 denomination still remains, the number of seminaries which for all 
 practical intents and purposes may be regarded as independent is 
 increasing. 
 
 In general the seminaries of the United States have faithfully 
 reflected the qualities which have characterized the religious life 
 of America. They have regarded it as their prime responsibility 
 to train men for the ministry of their own denomination and have 
 given relatively little attention to the affairs of other churches. If 
 the tenets of other bodies have been taken into account, it has 
 been to point out their errors and to contrast them with the purer 
 and more adequate statements of the teacher's own denomination. 
 The theology taught has been for the most part highly individual- 
 istic and has presupposed a view of the world in which nature and 
 the supernatural are sharply contrasted. The curriculum has been 
 simple and has varied little in the different schools. It included a 
 knowledge of the languages of the Bible, exegesis, church history, 
 systematic theology and practical theology, which included homi- 
 letics and pastoral theology. 
 
 This conception of ministerial education is gradually changing 
 as a result of a number of influences, some of which we have noted. 
 Among these the most important are the general acceptance of the
 
 FINDING AND TRAINING LEADERS 319 
 
 scientific method, the growing interest in questions of applied 
 Christianity, and the weakening of the barriers between the denomi- 
 nations. 
 
 Of the first of these we have spoken elsewhere. The influence 
 of the modern scientific movement upon education in general has 
 been reflected in our seminaries and has affected both subject 
 matter and method of teaching. Critical and historical questions 
 occupy a larger space than before and the rival theories of spe- 
 cialists fill much of the time previously given to mastering the 
 contents of the Bible. The attitude taken toward the new science 
 varies in the seminaries as in the denominations they represent, and 
 the effects have been on the whole similar. In the more conserva- 
 tive seminaries the critical study of the Bible is still looked upon 
 with suspicion, and the conclusions of the more radical critics are 
 uncompromisingly opposed. An increasing number both of teachers 
 and of students, however, approach all religious questions with an 
 open mind and find no difiiculty in reconciling a whole-hearted 
 Christian faith with the acceptance of the point of view which con- 
 trols men's thinking in other spheres of human interest. 
 
 A greater interest in applied Christianity is shown in many 
 ways. More attention is given to the practical problems of the 
 modern Church. Christian ethics, once taught as a part of sys- 
 tematic theology, becomes a separate study in which the difficult 
 question of applying Christianity to our contemporary economic 
 and political life is discussed. Christian missions at home and 
 abroad is made the subject of special instruction. The practical 
 work done by the students in the different churches and philan- 
 thropic institutions is supervised and the conception of the city 
 as a laboratory for the study of religion in action is emphasized. 
 
 The emphasis upon the practical application of the Gospel 
 brings many students to the seminaries which are located in the 
 larger centres of population where they can enjoy the advantages 
 of the existing educational and philanthropic institutions. In New 
 York there are three theological seminaries. In Chicago and its neigh- 
 borhood, there are eight; in Boston, six. Some of these have close 
 aflfiliations with Columbia, the University of Chicago, or Harvard. 
 All recognize the advantage of the practical contacts afforded by the 
 life of a great city. Institutions like the Union Settlement, South 
 End House, and the Chicago Commons give the students an excep- 
 tionally favorable opportunity to study human problems. They
 
 320 THE CHURCH IN AMERICA 
 
 go out equipped with more practical experience than could other- 
 wise have been acquired. There is, of course, a danger in the 
 pressure of conflicting interests. Schools like the Protestant Epis- 
 copal Seminary at Alexandria, Virginia, where quiet hours with the 
 great thinkers of the past are still possible, will always maintain 
 their place. For the present, however, the tendency of students to 
 congregate in the great cities seems likely to continue. As long as 
 this is true it is natural that students of theology should be there 
 too. 
 
 Among the important influences which are further affecting 
 present methods of theological education is the spirit of Christian 
 unity. Denominational barriers are more and more breaking down. 
 Men may pass freely from the seminaries of one denomination to 
 another. At Princeton, the leading representative of Presbyterian 
 orthodoxy, twenty-three denominations are represented in the 
 student body. At Union Theological Seminary in New York 
 there are thirty-one. In most of the larger seminaries this 
 state of things can be duplicated. What is more significant, we 
 find seminaries in which the same catholicity appears in the con- 
 stitution of the faculty. At Union six different communions are 
 represented in the faculty; at Harvard, five; at Yale, four; at the 
 University of Chicago, six. 
 
 The broadening of the constituency of the seminary is reflected 
 in its teaching, which becomes less rigidly denominational, more 
 catholic and inclusive. The consciousness of the larger Church is 
 beginning to invade even the most conservative of the seminaries, 
 and this fact is rich in promise for the future of the American 
 Church. 
 
 It is interesting to note that the line between conservative and 
 liberal, could one be drawn, would not correspond with denomina- 
 tional divisions. Each large denomination has its more liberal 
 and its more conservative schools, with the various shadings within 
 each. In each case the sympathy that grows out of similar tem- 
 perament and outlook cuts across denominational lines. The writer 
 belongs to a theological society composed of teachers from a dozen 
 of the leading theological schools of the different denominations — 
 Presbyterian, Episcopal, Methodist, Baptist, Congregational. The 
 subjects discussed are of the most fundamental and divisive char- 
 acter and the differences in opinion of the participants are often 
 great. Yet in method of approach, in unity of aim, in deep spiritual
 
 FINDING AND TRAINING LEADERS 321 
 
 sympathy with one another, in the consciousness of belonging to a 
 single unbroken fellowship the members of the society are at one. 
 In this they are typical of a far larger number of teachers in all 
 branches of the Church. 
 
 Under these influences we see the curriculum broadening and 
 becoming more flexible. New subjects are included, such as the 
 history of religion, the psychology of religion, and sociology. Many 
 modern seminaries have a department of religious education where 
 instruction is given both in the theoretical and the practical aspects 
 of the subject. Electives multiply until they run up into the hun- 
 dreds. The student with a practical interest finds it possible to 
 specialize, while higher degrees encourage the more thoughtful 
 student to prolong his studies for one, two, or three more years. 
 In two particulars this tendency to specialize is noteworthy. 
 One is the attempt to adapt the studies carried on in the seminary 
 to the work for which the student is preparing himself after gradu- 
 ation. The differentiation of tasks of which our preliminary analy- 
 sis has reminded us requires corresponding differences in training. 
 This the seminaries are beginning to provide. In addition to the 
 subjects which must be included in every minister's education, spe- 
 cial preparation is needed by the minister of a country parish, by 
 the man whose work is in the congested districts of our great 
 cities, by the specialist in religious education, by the missionary 
 who goes to the foreign field. These needs are met by special 
 courses leading in some cases to vocational diplomas. 
 
 The second form of specialization is in connection with scholar- 
 ship and research. From the first the seminaries have recognized 
 their obligation to contribute to the scientific study of religion, and 
 the long and constantly increasing number of monographs in the 
 various fields of religious knowledge have for the most part semi- 
 nary professors for their authors. In the past these volumes have 
 been written on the familiar subjects of the older curriculum, the 
 criticism and interpretation of the Bible, church history, theology, 
 and the like. More recently the practical problems before the 
 Church have been studied and teachers of Christian ethics and its 
 allied subject. Christian institutions, are contributing their share 
 to the theological output. The psychology of religion and the 
 theoretical aspects of religious education, as well as the history of 
 religions, are receiving increasing attention. 
 
 It is, of course, true that the extent of these changes differs in
 
 322 THE CHURCH IN AMERICA 
 
 different institutions. Some seminaries have felt the new influences 
 little, some consciously repel them. None are entirely unaffected 
 by them. 
 
 A subject which concerns all seminaries alike is the number of 
 men who are entering the ministry without a thorough prepara- 
 tion. Statistics are not available to show how many ministers in 
 the Protestant churches are without either college or seminary 
 training, but we know that they are very many and that the num- 
 ber appears to be increasing.^ What is more serious, we find that 
 a campaign is being carried on against the seminaries which insist 
 upon a high standard for their graduates. They are attacked as 
 out of touch with the churches and congregations are urged to take 
 men who have a more direct and vital Gospel. This campaign is 
 closely connected with the revival of premillenarianism. A fertile 
 field for this propaganda has been the Bible Institutes, which, origi- 
 nally designed for the training of lay workers, are now sending 
 many of their graduates into the ministry.- Many of the teachers 
 in these schools are committed to a literal interpretation of the 
 Scripture which insists upon the visible, personal second coming of 
 Christ. They suspect Christians who do not hold this view, how- 
 ever conservative in other respects their theology may be. Those 
 who accept the modern critical view of the Bible are regarded as 
 enemies of the faith and an active propaganda is carried on against 
 them. 
 
 One salutary effect of this campaign has been to unite the 
 friends of a thorough training for the ministry. The recent forma- 
 tion of the Conference of Theological Seminaries of the United 
 States and Canada was an encouraging evidence of such union. 
 This conference, begun four years ago at Harvard at the invitation 
 of President Lowell, brought together representatives of more than 
 fifty seminaries. It was repeated two years ago at Princeton where 
 thirty-five institutions were represented. It has now become a 
 biennial affair. Teachers of different denominations, widely sepa- 
 rated in theological and ecclesiastical position, meet for friendly 
 discussion of their common problems. Provision has been made 
 for a Continuation Committee which is to meet in the interim, and 
 
 *Some of those who have studied the situation estimate that taking the 
 country as a whole less than half the present ministry have had both a college 
 and a seminary course, and a very large number of ministers have had neither. 
 
 ' This is notably true of the Institutes at Los Angeles and Chicago,
 
 FINDING AND TRAINING LEADERS 323 
 
 other committees are conducting investigations which will be to 
 the mutual advantage of all concerned.^ 
 
 The existence of this Conference, with its committees, opens the 
 way for a serious consideration of some of the larger questions of 
 ecclesiastical policy, of which one of the most important is what 
 can be done to provide a ministry for those churches which cannot 
 afford the highly trained graduates of the seminaries which require 
 a college degree for entrance. At present the Bible Institutes are 
 definitely trying to meet this need. It is for the educational 
 authorities of the churches to decide whether they will provide 
 briefer, although still thorough, courses of instruction for men 
 without college training. 
 
 There are two possible ways in which this could be done. Some 
 of our existing seminaries could be equipped with facilities to do 
 the work on a large scale ; ^ or new institutions could be estab- 
 lished with their own governing boards and faculties. The latter 
 would only be possible on an adequate scale if a part of the funds 
 now directed to the higher education of the ministry were diverted 
 to this purpose and the gap filled by the consolidation of existing 
 institutions. If our seminaries are to justify the large sums spent 
 upon them, something of the sort should in any case be done. A 
 study of the whole field is needed in order to ascertain where the 
 major needs lie and what changes or additions are desirable. 
 
 Such a study should also include a survey of the facilities avail- 
 able for fitting men and women for other forms of specialized 
 religious service.^ Many of those who are fitting themselves to 
 teach religion now receive their training in our seminaries.* Secre- 
 taries of the Young Men's and Young Women's Christian Asso- 
 ciations are prepared for their work in special institutions created 
 
 ^E.g., on the subject of pre-seminary studies; on the opportunities for 
 theological study for American students in the universities of Great Britain 
 and the Continent, and on similar facilities offered to foreign students in the 
 institutions of this country, etc. 
 
 ' Bangor and Hamilton are examples of seminaries which have definitely 
 adopted the policy of training men for the ministry who are not college 
 graduates. 
 
 *In the April number of Christian Education for 1921, 0. D. Foster gives 
 a list of sixty-four such institutions with statistics of the number of students 
 attending them. This study makes apparent the almost complete lack of 
 standardization in this field. 
 
 * Hartford maintains a separate School of Pedagogy, giving the degrees of 
 Doctor of Philosophy, Master of Pedagogy, and Bachelor of Pedagogy.
 
 324 THE CHURCH IN AMERICA 
 
 for the purpose.^ But there is a wide field in which little or noth- 
 ing is being done except by voluntary agencies like the Bible Insti- 
 tutes. Certain denominations provide training schools for lay 
 workers where elementary instruction is given for a year or two 
 years. The Episcopalians and Methodists have their deaconess' 
 schools, but the work is of an elementary character and leads to 
 no recognized degree. A promising experiment is the Social- 
 Religious Workers' course for college graduates carried on jointly 
 by the Methodists and Presbyterians in connection with Teachers 
 College.^ A similar school is being conducted by the Methodists 
 at Evanston. These are beginnings, all but negligible in compari- 
 son with the greatness of the opportunity. A comprehensive sur- 
 vey of the whole situation would lead to a closer co-ordination of 
 our existing facilities, and might raise the question whether in 
 addition to the existing schools for vocational training there is not 
 room for some central institution, either independent or attached 
 to an existing seminary or university, which could do for religious 
 education what Teachers College does for secular education. Such 
 a central institution might set a standard which would elevate the 
 tone of religious teaching the country over. 
 
 Scarcely less important than to guard the entrance into the 
 ministry and to provide adequate training for lay workers, is it 
 to see that those who have entered these callings without suflficient 
 education shall have an opportunity to supplement their deficiencies 
 after they are in. It is to the credit of the Methodist Church that 
 in theory at least it has grappled with this problem and made con- 
 tinued study a requirement for the body of its working ministry. 
 Its annual conferences bring together untrained or half-trained 
 ministers, examine them on a course of reading prescribed for the 
 year, and give them a course of lectures by older and more experi- 
 enced teachers on themes of central importance, both theoretical 
 and practical. It is true that the character of the work done in 
 
 ^E.g., The National Training School of the Young Women's Christian 
 Association, New York; The Young Men's Christian Association College at 
 Springfield, Massachusetts; the Chicago and Lake Geneva Young Men's 
 Christian Association College. 
 
 ' Those who take this course live in the different churches and settlements 
 which they serve and devote half their time to neighborhood or parish work, 
 sharing their experience with one another and using the city as a laboratory 
 from which to draw the material which is interpreted to them in the class- 
 room.
 
 FINDING AND TRAINING LEADERS 325 
 
 these conferences differs greatly and is often superficial and unsat- 
 isfactory. Nevertheless the principle has been established and all 
 that is needed is to improve what has been begun. 
 
 What is done for the Methodist ministry by means of con- 
 ferences is being done by some of our home-missionary boards for 
 their own workers. From time to time they bring together a 
 selected number of workers for a discussion of common problems. 
 Such conferences not only provide needed information and instruc- 
 tion for the individual, but also create an esprit de corps which is 
 invaluable. Plans for more extended study are being considered 
 by some of the boards, but have not yet been developed far enough 
 for notice here. 
 
 The furlough gives our foreign missionaries a convenient oppor- 
 tunity for more prolonged study, and every year an increasing num- 
 ber come to our seminaries and universities for serious graduate 
 work. It is much to be regretted that the financial pressure upon 
 the returned missionary and the demand for his services as a 
 speaker prevent many who desire to do so from taking advantage 
 of this opportunity. 
 
 The intellectual refreshment which the mission boards provide 
 for their workers through their group conferences ought to be avail- 
 able for all the ministry. Something can be done by the seminaries 
 through summer schools and conferences. Such conferences have 
 been held at Harvard, Union, Auburn, Chicago, and elsewhere with 
 gratifying success.^ Yale holds an annual convocation lasting a 
 week, which is attended by many ministers, and the same is true 
 of Bangor. In several denominations annual congresses have been 
 held which have proved a fruitful source of instruction and stimu- 
 lus, all the more because they have brought together for friendly 
 conference men of very different theological and ecclesiastical posi- 
 tions. But such occasional and unrelated meetings reach only a 
 comparatively small number and leave untouched those who most 
 need stimulus and guidance. To deal with the situation on an 
 adequate scale it will be necessary for the educational authorities 
 of the several denominations to co-operate with the colleges and 
 seminaries in some nation-wide plan of extension work, making 
 
 * A special word should be said of the work that has been done at Hampton 
 Institute through the summer conference for Negro ministers. Howard Uni- 
 versity is also carrying on extension work in the same field.
 
 326 THE CHURCH IN AMERICA 
 
 possible for the Church as a whole what the Methodist Church now 
 offers its ministers. 
 
 One educational agency of great promise has been almost 
 entirely overlooked, and that is the stated meetings of the ecclesias- 
 tical bodies themselves. Beside the national conventions and coun- 
 cils which reach only a few and where the volume of work makes 
 any large educational programme impossible, there are intermedi- 
 ate bodies like the presbytery, the diocese, the classis, the district 
 convention, which include all the clergy within a specified area. 
 The meetings of these bodies are often taken up with details of a 
 more or less unprofitable character and leading ministers are often 
 conspicuous by their absence. If these units would constitute them- 
 selves study groups for the consideration of the vital problems and 
 would appoint committees to gather material during the year 
 which could be presented for discussion when the body meets, they 
 might in time do much to change the intellectual outlook of the 
 ministry.^ 
 
 The conception of the Church as an educational institution 
 brings before us with renewed force our need of leadership. Impor- 
 tant as it is for us to see that our ministers are encouraged to study, 
 it is no less important that they should be furnished with the best 
 possible helps to effective study ; but for this there must be exten- 
 sive co-operation. Not enough is being done to bring together our 
 constructive thinkers ; not enough to direct the young men, who are 
 beginning their studies, to the fields which most need to be culti- 
 vated; still less to interpret to those who are actively at work the 
 lines along which the best contemporary thought is moving. There 
 are many minds at work, but we have as yet no common mind. 
 This introduces so important a subject that we must reserve it for 
 another chapter. 
 
 ^In the Presbyterian Church an interesting experiment is being tried. In 
 some of the Western synods, notably Oregon and California, a week is given 
 up to the meeting of synod and the religious condition of the state is made 
 the subject of concerted study. Those who have attended meetings of synod 
 under the new plan report the change in the spirit of the meetings as remark- 
 able and the effect upon those who attend as far-reaching.
 
 CHAPTER XVI 
 
 THINKING TOGETHER 
 
 1. The Christian Way of Dealing with Difference — The Church 
 as a Training School in Co-operative Thinking 
 
 The preceding pages have made us familiar with what has thus 
 far been done to bring about co-operation in the American churches. 
 It is an encouraging story. In spite of much limitation and fail- 
 ure, there has been a steady progress in understanding and sym- 
 pathy. Barriers have been broken down. Contacts have been 
 established, in the local community, in our educational and mis- 
 sionary agencies, in the Church at large. What is needed now is to 
 carry the process farther, to relate the groups that are still inde- 
 pendent, to co-ordinate the agencies that now parallel or compete 
 with one another, to provide adequate leadership for the Church 
 as a whole. 
 
 This is not simply a matter of setting up new machinery. It 
 may be necessary to do this — we shall give reasons for thinking 
 that it is — but of itself it will not accomplish what we want. What 
 is needed is a new mental attitude. We must not only be willing 
 to work with our fellow-Christians; we must be willing to think 
 with them, which is a different and a more difficult matter. 
 
 We may learn a lesson from the students of physical science. 
 They have carried co-operation in research farther than any other 
 group have done, and to this fact their extraordinary successes are 
 largely due. No other field of study has been so well organized, 
 and nowhere else have the results of research to date produced 
 more revolutionary effects upon practice. 
 
 But organization could not have produced such results without 
 the spirit of co-operation. In all the great branches of research 
 men are working side by side, sharing one another's insights, testing 
 one another's conclusions, rejoicing in one another's successes, mak- 
 ing each new discovery common property that it may form the 
 point of departure for the next forward step, by whomever it may 
 be made. Science is only another name for thinking together. 
 
 327
 
 328 THE CHURCH IN AMERICA 
 
 Why can we not do the same thing in the Church? In his 
 recent book, "The Mind in the Making," ^ Professor James Harvey 
 Robinson suggests an answer. He contrasts the divisions and prej- 
 udices which characterize our thinking about the human problems 
 which bear most directly upon our daily welfare with the unity and 
 precision with which students of the physical universe approach 
 their problems. Why is it, he asks, that while in a comparatively 
 short time our attitude toward nature has been revolutionized and 
 we command powers of which our fathers never dreamed, we have 
 made such slight progress in dealing with the infinitely more impor- 
 tant problems of government and education? He concludes that 
 the trouble is with our way of thinking. To our study of the 
 physical universe we bring a perfectly open mind. In our attitude 
 toward our fellow-men, on the other hand, tradition still holds 
 sway. We assume that what is old must be good. It not only hurts 
 us to change our minds; it seems to us immoral. What the scientist 
 regards as the greatest virtue, the patriot and the preacher con- 
 demn as the unforgivable sin. Professor Robinson insists that this 
 attitude must be changed if we are to make progress toward a 
 better society. We must rid ourselves of our prejudices in favor of 
 the old and be ready, if necessary, to break completely with the 
 beliefs of the past.^ 
 
 There is enough truth in the contrast to provide food for self- 
 examination. Yet of itself it does not tell the whole story. 
 
 The divergence of which Professor Robinson reminds us is not 
 simply due to a difference in the mental attitude of those who are 
 studying; it grows in part out of the nature of the subject to be 
 studied. The physical sciences deal with objects which can be 
 touched and measured, and the problems which they propose for 
 
 *New York, 1921. 
 
 'Cf. especially p. 25. "In order that these discoveries (of physical science) 
 should be made and ingeniously applied to the conveniences of life, it was 
 necessary to discard practically all the consecrated notions of the world and ita 
 workings which had been held by the best and wisest and purest of man- 
 kind down to three hundred years ago — indeed, until much more recently. 
 Intelligence, in a creature of routine like man and in a universe so ill under- 
 stood as ours, must often break valiantly with the past in order to get ahead. 
 It would be pleasant to assume that all we had to do was to build on well- 
 designed foundations, firmly laid by the wisdom of the ages. But those who 
 have studied the history of natural science would agree that Bacon, Galileo, 
 and Descartes found no such foundation, but had to begin their construction 
 from the ground up."
 
 THINKING TOGETHER 329 
 
 Bolution lend themselves to laboratory experiment. In social mat- 
 ters, on the other hand, we are dealing with human beings who have 
 wills of their own and who must consent to what is proposed to 
 them. If the chemist or physicist makes a mistake in his calcula- 
 tions and finds it necessary to correct his hypothesis, no great harm 
 is done. In spite of this, prejudice is not unknown, and the spirit 
 of co-operation has to make its way against obstacles. In our 
 study of man's social relationships these obstacles are immeasur- 
 ably greater. This is a field in which personal interests are affected. 
 A miscalculation may bring sorrow and misery to multitudes. It 
 is not strange that men's minds should move more slowly here 
 and that prejudice should be harder to overcome. 
 
 We may illustrate this in connection with our social and indus- 
 trial problems. Much of the resistance to progress in our day is 
 due to personal selfishness, the resolute determination to hold what 
 one has at any cost. But much of it is due to honest doubt as to 
 whether the changes proposed will really be for the better. With 
 this doubt, reinforcing and dignifying it, goes the sense of respon- 
 sibility for the human values which may be imperilled if any mis- 
 take be made, values cherished not for ourselves alone, but for 
 other lives as well. This fear of change has its evil consequences 
 against which we must always be on our guard, but it has often 
 proved a useful balance-wheel. It has held society steady when 
 some untried theory has been proposed as a new Gospel of sal- 
 vation, and it has forced the advocates of change to justify their 
 claim by winning the consent of those who must pay the price of 
 the experiment. 
 
 In religion we face the ultimate realities and define our relation 
 to the supreme values. We can afford, least of all, to make mis- 
 takes here. Here, therefore, we find ourselves most hesitant to 
 venture into unknown fields. In religion the problem of difference 
 becomes most acute, and the obstacles in the way of unity seem 
 most difficult to overcome. To the natural preference of each for 
 his own way, to the ever present obstacles of inertia and prejudice 
 are added nobler motives, the sense of fellowship with martyrs 
 and saints in the past, the consciousness of responsibility for hand- 
 ing down to the future the truth and grace entrusted to us by God. 
 
 But if religion accentuates our diflBculties it helps us to deal 
 with them. Religion lives by faith, and faith furnishes the atmos- 
 phere in which differences may be most helpfully approached. The
 
 330 THE CHURCH IN AMERICA 
 
 triumphs of science have been possible because those who have 
 studied science have believed that success was attainable. No num- 
 ber of past failures has been able to shake the student's faith that 
 the next experiment might succeed. The spirit in which our human 
 problems have been approached has too often been the very oppo- 
 site. We have been content with half measures and compromises 
 because it was too hard to believe that anything better was possible. 
 We have made the past the measure of the future and met each 
 proposal for a forward step in church or state with the sweeping 
 assertion that it is impossible to change human nature. Because 
 man has sinned and blundered in the past therefore he must always 
 continue to blunder and sin. Because he has lacked faith in the 
 past, therefore he must always continue faithless. That which 
 blocks progress at every point is fear born of unbelief. No diag- 
 nosis of our present social ills is complete which does not recognize 
 man's distrust of his fellow-man. Why will not capital do the 
 obvious thing for labor? Because capital does not trust labor. 
 Why does labor pursue its short-sighted and selfish policy? Be- 
 cause labor fears that if it do otherwise capital will take some 
 advantage. Why does not France disarm? Because France fears 
 what Germany will do, and so with all the other nations. From 
 this impasse we can escape only by the way of faith. If we are to 
 go forward it can only be as we are willing to help one another to 
 live the better life. For this we must trust one another and wish 
 one another well. Religion makes possible this mutual sympathy 
 and goodwill. It shows us the unrealized capacities of our fellows 
 and interests us in their progress and welfare. 
 
 Of all men, therefore, religious people ought to be most willing 
 to open their minds to new light and to approach life's tasks and 
 problems together. The habit of thinking together, to be sure, 
 will not of itself put an end to difference. Indeed it may well 
 accentuate it. But it will give difference a new significance. It 
 will put it in the right place. Men are often divided by unreal 
 differences. They hold aloof from those with whom they are really 
 in sympathy and try to work with those who, at heart, care little 
 for what they value most. Contact will dispel these misunder- 
 standings. It will bring those together who belong together. It 
 will join conflict on real issues. 
 
 Not only will the right attitude help to limit the number of our 
 differences to those which have real significance; it will show us
 
 THINKING TOGETHER 331 
 
 how to deal with those which remain. Perceiving the causes which 
 have produced our differences we shall be able to treat them more 
 intelligently. We shall understand even where we cannot approve. 
 We shall sympathize even where we cannot agree. Where a plain 
 moral issue of right and wrong is presented, we shall meet it with 
 the courage that is born of a knowledge of the facts. 
 
 Thinking together, we must never forget, does not necessarily 
 mean thinking alike. One of the most valuable lessons a man can 
 learn is how to differ without loss of respect. For the Church this 
 lesson is of fundamental importance; for it is the indispensable 
 condition of any real progress toward a united Church. The first 
 step toward Christian unity must be taken within, and this involves 
 the facing of differences in the fraternal spirit. Whatever may be 
 the outcome I will at least try to make my brother's point of view 
 my own. I will see with his eyes and think with his mind and feel 
 with his heart and I will dare to believe that what I am willing 
 to do for him he will be willing to do for me. Where this attitude 
 prevails unity may not at once be possible, but diversity will be 
 robbed of danger. 
 
 This applies to the theological differences which separate 
 Christians. They are not unimportant .or negligible. We deceive 
 ourselves if we pretend they are. They have deep roots in human 
 nature and testify to realities which cannot be ignored. Whether 
 God reveals Himself gradually and through natural means, as the 
 new theology maintains, or instantly by miraculous means, as is 
 believed by advocates of the older view, is not a scholastic ques- 
 tion. Practical issues of large signific<ince hang on the decision. 
 But of one thing we may be sure, that if we are to make progress 
 in the right direction it will be by trying with all our might to 
 understand what can be said for the position we do not hold. It 
 may be that neither of us has grasped the full truth. It may be 
 that some new synthesis can be found that will make place for the 
 truth of both. In the meantime let us rejoice in that which we hold 
 in common — our mutual faith in the good God whom Christ reveals. 
 
 Our differences as to the nature of the Church, too, are far from 
 negligible and we should be foolish to minimize them. 'It is not 
 easy to over-estimate the contrast between the independent who 
 distrusts all organization and finds his ultimate social unit in the 
 free spirit which responds individually to the Spirit of God, and 
 the high churchman to whom the institution as such is God's organ
 
 332 THE CHURCH IN AMERICA 
 
 of revelation and the sacrament is the very heart of religion. But 
 these differences, also, can be approached in an attitude of faith 
 and goodwill. We must pay to the man from whom we differ the 
 respect that we ask for ourselves. We must believe that God may 
 speak to him as truly as He speaks to us, even if in language 
 strange to our ears. We must learn to understand what worship 
 means to him and to feel toward it as he feels. We may find to 
 our surprise that he has discovered something precious that we 
 have overlooked. This much is certain; if we are to share with 
 him the insights we have received from God, it can only be through 
 some point of contact won in this way. 
 
 The opportunity for such contact the Church should provide. It 
 should be a school for co-operative thinking in which mind meets 
 mind in a common quest of truth. 
 
 2. What It Means to Think Together — Fields in Which 
 Co-operative Thinking Is Needed in the Church 
 
 What, then, are the conditions of successful co-operative think- 
 ing? They are many, but two are indispensable — time and con- 
 tact. Under the conditions of our American life they seem almost 
 impossible to secure. 
 
 Fruitful thought requires concentration. The mind must be 
 free from the pressure of conflicting interests, and to attain this a 
 busy man requires more than ordinary resolution. We must re- 
 alize that to make room for thinking is so important that it is 
 worth a sacrifice. A distinguished Frenchman was asked to give 
 his impression of our American universities. "You Americans," he 
 said, "respect scholarship; but you do not respect the conditions of 
 scholarship." We like the results of thought, but we are too busy 
 doing things to pay the price of thought. 
 
 This preoccupation with doing strikes an observer from the 
 older world as one of the characteristic features of American life. 
 Speed seems to us the thing supremely important. We are always 
 hurrying, and if anyone can tell us how we can go faster still, we 
 are eager to follow him. Quantity rather than quality of output 
 is the aim of our manufactories. Too often it seems our ideal in 
 the Church. 
 
 We have said that we are too busy to think. This is not quite 
 true. We are not too busy to think about methods — at least within
 
 THINKING TOGETHER 333 
 
 certain limits. If anyone can invent a labor-saving machine we 
 are eager to hear about it, and will scrap any amount of old ma- 
 chinery to install it. But the question whether the thing we are 
 doing is really worth while; whether the product we manufacture 
 serves a useful end; whether it would not be better in the long run 
 if we directed our energy to some altogether different occupation: 
 for such questions as these, we have little time. Indeed, there are 
 many of us who seem scarcely to suspect that these questions 
 exist. 
 
 This lack of proper forethought explains the incredible waste of 
 American life. We see it in the relation of capital and labor. 
 Labor turnover is one of the biggest items in the modern employer's 
 balance-sheet. Industrial unrest with its resulting unemployment 
 and stagnation of industry is responsible for 'vast sums every year. 
 Yet only recently have employers begun to realize that there are 
 human factors to be taken into account which need to be studied 
 with as much care and attention as the scientists study the laws 
 of motion. Fewer still have time for the bigger questions which 
 concern the industry as a whole — time to ask themselves what is the 
 use of their business to society, what its relation to other industries 
 as part of the complex social machine that serves the nation and 
 mankind. 
 
 More tragic than the waste of economic resources is the waste 
 of those priceless treasures — faith and goodwill. There are infinite 
 stores of these in human nature. They reappear in every new gen- 
 eration of children. The disposition to think well of life and to 
 hope for*the best — how hard it dies in these prospective citizens and 
 Christians. How quickly it responds to friendly treatment. How 
 easy it would be to translate it into social service, if our existing 
 institutions were not built upon a different philosophy and did not 
 ruthlessly contradict the idealism which the child is taught in 
 school. 
 
 A well-known I. W. W. agitator thus explained the method of 
 his propaganda. He would gather a number of men in some logging 
 camp in Washington or Oregon and talk of the common things they 
 saw about them every day. "You meet a lame dog," he would 
 say, "and are sorry for him. You see a man abusing a valuable 
 horse and it makes you angry. Yet you pass a suffering woman or 
 a crying child and it never occurs to you to do anything to help. 
 You take such things for granted as part of the order of things.
 
 334 THE CHURCH IN AMERICA 
 
 How do you account for this? How has it come about that the 
 pity which we instinctively feel for suffering animals is so often 
 absent where human suffering is concerned? It is because of our 
 unnatural social -order. We .have been trained to be indifferent to 
 our fellow-men and this training has inhibited our natural impulses 
 of kindliness and friendliness." This method of approach, he 
 declared, had never failed to win him the sympathy of his auditors. 
 
 There is a clue here which is worth following by others. There 
 are stores of faith and goodwill in the average man which are 
 available for our use; but we are too busy running the machine 
 in the way it has always been run to ask ourselves whether 
 there is not a better way. Only recently have people begun to 
 wake up to the folly of this procedure and to ask themselves 
 seriously whether there is not some way of testing modern methods 
 in business and politics by Christian standards. 
 
 One of the most interesting signs of the times is the awakening 
 of modern business men to the losses they have sustained because 
 they have made no proper provision for systematic study. Many 
 of them are reorganizing their personnel so as to leave some of the 
 staff free for travel and research. They are turning to the colleges 
 for help where expert advice is needed. They are doing this not 
 simply in technical matters of finance and invention, but in con- 
 nection with that more subtle and difficult factor in industry, the 
 men and women who work. Recently a large employer com- 
 missioned two college professors to give a year of study to the 
 methods of labor adjustment used in certain large plants in which 
 he was interested. This is typical of the new spirit in industry; 
 the spirit that seeks to realize problems as a whole, and is ready 
 to take the time which is necessary. 
 
 How much more essential is such study in an enterprise as com- 
 plex as the Christian Church! For here we are dealing with man 
 not simply as a factor in industry but in all the complicated rela- 
 tionships that make up his life in society. We are trying to form 
 standards for judging our conduct and the methods proposed to 
 improve it. This is not work for any single individual, or number 
 of isolated individuals. It must be done by all of us working 
 together. 
 
 With time must go contact. We must not only take time to 
 think ourselves; we must take time to know what other people are 
 thinking. We have been recently reminded of the significance of
 
 THINKING TOGETHER 335 
 
 the group for the formation of opinion.^ Discussion carried on with 
 an open mind reveals unsuspected possibilities. A result reached 
 through conference is different and usually much better than a 
 result reached through the same amount of effort on the part of 
 individual members of a group working separately. Such progress 
 as we have already made in practical co-operation has been made 
 possible by group thinking. But we should have more of it, and 
 for this we need to multiply our opportunities of contact. 
 
 Such group thinking, to be sure, will not render individual 
 initiative any less necessary, but it will furnish the impulse which 
 sets the gifted individual thinking. "Imagination," it has been said, 
 "is not a group quality," but the contact of mind with mind which 
 the group makes possible starts processes of thought which may 
 ripen in lonely hours when the other members of the group are 
 far away. 
 
 One sometimes wonders what test Jesus would use to-day if IJe 
 were to enter our modern world with His words, "Follow me." 
 In speaking to our young men what would He substitute for "Go, 
 sell all that thou hast?" We do not know. But one thing we 
 are sure He would say: "Be willing to talk to your neighbor. 
 Remember that he is a fellow-man with personal interests at stake 
 in the issue between you. Recognize those interests in your attitude 
 toward him. Before you decide against him hear what he has to 
 say." What incalculable harm would have been saved the world 
 if this principle had been acted upon. How many wars, industrial 
 as well as international, might have been avoided, if considerations 
 of prestige had not prevented the principals from meeting face to 
 face while there was yet time. 
 
 Our business men are recognizing that a change is needed. Some 
 are beginning to abandon the autocratic methods which have hith- 
 erto prevailed in their industries and to provide for group discus- 
 sion between management and workmen. They are taking their 
 employees into their confidence and trying to create a group morale 
 which will give those who work a sense of partnership in the enter- 
 prise. A large concern engaged in international banking recently 
 at great expense brought to New York all its foreign representatives 
 for a week's conference on the business for the purpose of removing 
 possible misunderstanding and securing unity of spirit in the con- 
 
 'Cf. Follett, "The New State: Group Organization the Solution of Popular 
 Government," New York, 1920.
 
 336 THE CHURCH IN AMERICA 
 
 duct of the business as a whole. The same motive underlies the 
 movement for the democratic control of industry, whether in its 
 more conservative form of shop councils or the more radical plans 
 which involve profit sharing or some other method of the employees' 
 participation in management. 
 
 A similar movement is apparent in international affairs. We are 
 coming to see that there are only two ways of settling differences 
 between nations, war or conference, and the best brains of all the 
 different peoples are now engaged in finding some way in which the 
 second method may become a part of our accepted international 
 procedure. 
 
 In the Church, too, we need to multiply our opportunities of 
 group contact. We need such contact between the leaders to secure 
 agreement in policy. We need contact all along the line to make 
 sure that the results reached by the leaders are understood and 
 approved by those whom they represent. 
 
 It may be said that in our higher institutions of learning the 
 Church is already provided with all the needed facilities for co- 
 operative thinking. Our universities and theological seminaries 
 ought to be the places where group thinking about social and reli- 
 gious questions is carried on most effectively, to which, therefore, 
 we should look for guidance in the solution of difficult church prob- 
 lems. They are in fact doing much to help us, for which we are 
 thankful. But even our universities have not wholly resisted the 
 American tendency to measure results by quantity rather than 
 quality. They have yielded to the prevailing cult of the specialist, 
 dividing department from department, and making each supreme 
 in its own sphere. In the physical sciences, to be sure, a large share 
 of co-operation has been realized, but the social and political sci- 
 ences are still for the most part unorganized. We know much about 
 many things, but to inquire what these many things mean and how 
 they are related seems to be no one's business. Philosophy, in the 
 old sense of the quest of wisdom, has been dethroned by science and 
 the correlation of knowledge is left to be dealt with by amateurs.^ 
 
 Even if the thinking of our universities and seminaries were 
 
 better organized, it would still remain true that it is not properly 
 
 interpreted. We have not yet devised the way in which the results 
 
 of the best thinking in the humanities can be made practically avail- 
 
 * Cf . W. Adams Brown, "The Future of Philosophy as a University Study," 
 The Journal of Philosophy, Vol. XVIII, December 8, 1921.
 
 THINKING TOGETHER 337 
 
 able like the results of research in chemistry and physics. The 
 ordinary man grows up in ignorance of many of the things he most 
 needs to know, and there is no one to whom he can turn to supply 
 his lack. He knows a little about many things, and a great deal 
 about some one thing. But he has no comprehensive view of life 
 as a whole, and there seems no one who can give it to him. The 
 specialist cannot give it to him because he is a specialist. The ele- 
 mentary teacher cannot give it to him because he does not know 
 enough. There would seem to be need of a new profession, that of 
 intellectual correlator, or liaison officer in the realm of the mind — 
 the man who assembles the results of the specialist's work on the 
 subjects of living human interest in such form that they can serve 
 as the basis for general education.^ 
 
 In religion most of all we need some one to bridge the gap 
 between the specialist, whose interest lies on the border-land of our 
 knowledge, and the uninformed teacher, to whom most of us must 
 look for instruction. We need to increase the number of those 
 who can teach teachers, who can popularize the results of research. 
 
 Such correlation of knowledge is needed not simply for infor- 
 mation and general culture; it is needed still more for effective ac- 
 tion. In a particular business it may be possible to overlook this 
 necessity for a time, because the interests involved are special. But 
 those who are concerned with personal relationships, as is the case 
 with workers in state or church, cannot shut their eyes to the larger 
 whole of which they are a part. Unless each of the smaller units 
 is rightly related to all the others, they cannot succeed. They have 
 a vital interest, therefore, in bringing about such mutual under- 
 standing between the different persons who must co-operate that 
 the net outcome of their effort will be for the common good. 
 
 This need of entering into others' thought may be illustrated in 
 each of the different fields which we have been studying. It may be 
 
 *Cf. H. G. Wells, "History for Everybody," Yale Review, July, 1921, p. 
 676: "The modern community has yet to develop a type of teacher with 
 the freedom and leisure to make a thorough and continuous study of con- 
 temporary historical and other scientific knowledge in order to use these 
 accumulations to the best effect in general education." Such a task Mr. 
 Wells has attempted in his "Outline of History," and whether he has suc- 
 ceeded or not, no one can deny that he has tried to do a thing which needs 
 to be done. On the difficulty of gaining accurate knowledge on contemporary 
 affairs and the resulting danger to society, cf. Walter Lippmann, "Public 
 Opinion," New York, 1922.
 
 338 THE CHURCH IN AMERICA 
 
 illustrated in the local community. The diflSculty with so many 
 congregations that are living at a poor dying rate is that their mem- 
 bers have never been able to form the habit of thinking of anything 
 but themselves. They do what they are doing because it is the 
 thing they have always been in the habit of doing. It does not seem 
 strange to them that there should be a Presbyterian, a Methodist, 
 and a Baptist Church standing side by side in a community which 
 has only people enough to support one vigorous church, because so 
 far as they can remember there always have been three churches 
 there. It is not that their wills are perverse but that their minds are 
 limited. They need to rub up against their neighbors. They re- 
 quire to be converted to the conamunity spirit. When once they 
 have formed the habit of thinking together, nine-tenths of their 
 diflEiculties will disappear and they will be surprised to find how 
 much better off everybody is under a co-operative than under a 
 competitive system. 
 
 What is true of the local congregation is true of the Church as a 
 whole. Its members need to learn what their fellow-Christians are 
 thinking. In important phases of the Church's life this lesson is 
 rapidly being learned. It is being learned in the field of missions. 
 In the work that Methodists or Presbyterians are doing for India 
 or China, they are conscious of a corporate responsibility which 
 lifts them above their provincialism and makes them in a true sense 
 citizens of the world. The same is true in increasing degree of the 
 men and women at work in the home field; but their influence 
 reaches only a part of the church membership. In all our denomi- 
 nations there are multitudes who are still living without the larger 
 vision. They need to be shaken out of their self-sufficiency and 
 made to realize the larger whole of which they are a part. The 
 corporate consciousness which so largely dominates our missionary 
 activity must become part and parcel of the life of the Church as 
 a whole. 
 
 Most of all, understanding is needed among leaders. They are 
 dealing with great interests and they need all the help they can 
 get. This help can come only through co-operation as they pool 
 their resources of insight and knowledge and make provision for a 
 collective attack upon the problems that remain. 
 
 But for this organization is necessary. What, if anything, can 
 be done here?
 
 THINKING TOGETHER 339 
 
 3. Wanted: an Organ for Collective Thinking for the 
 Church as a Whole 
 
 In a recent number of the New Republic, Walter Lippmann 
 reviews a book by a Frenchman named Pierrefeu on the French 
 high command. He points out that the significance of the book 
 lies in the fact that it shows the extraordinary part theory played 
 in the conduct of the war. "One conclusion," he writes, "is fairly 
 plain. It took nearly three years for the French General Staff to 
 understand the character of the war it was fighting. . . . We are 
 almost justified in saying that the long deadlock in the West was 
 in the last analysis a time in which both commands were vainly 
 trying to conceive the war. The soldiers held while the generals 
 thought; the soldiers wasted themselves in fruitless attack while 
 the staffs painfully searched for the right method of attack." ^ 
 
 It is a picture of what is going on in the Church. The soldiers 
 of Jesus Christ, the privates in their several parishes scattered all 
 over the land, are wasting themselves in fruitless attacks because 
 their leaders have not yet found the right method of attack. One 
 reason why they have not found it is because they are not looking 
 for it together. The Church needs a unified leadership such as is 
 furnished to the army by the general staff. 
 
 What is the general staff? It is a committee for continuous 
 collective thinking. The staff is a group of men taken from the line 
 or, in other words, the men actively at work in the various depart- 
 ments of the army — infantry, artillery, cavalry, and engineers — to 
 think for the whole. They are to the army what the brain is to the 
 individual, the centre from which the whole nervous system radiates, 
 the co-ordinating machinery. Their business is to see things in 
 relation and perspective, to test what is being done, not only by the 
 technical standards which prevail in this or that particular branch 
 of the service, but by its usefulness for all. They look forward and 
 back, studying the history of past wars, forecasting the possibility 
 of future wars, planning what can be done with the resources avail- 
 able to increase the strength of the army either for offence or de- 
 fense. They draw their recruits from men of practical experience, 
 taking them from all arms of the service alike. They send them 
 
 *Cf. New Republic, January 19, 1921.
 
 340 THE CHURCH IN AMERICA 
 
 back from time to time to refresh themselves with new experience. 
 Individuals may change. The group remains, thinking for the 
 whole, studying the things that need to be studied, sharing with the 
 men who must execute the wider knowledge that is necessary to 
 make action in any particular field a success. 
 
 Without such a staff the army could not function as a whole. Its 
 success depends in the last analysis not upon the number of men it 
 contains nor the amount of munitions at its disposal, nor even the 
 resources in men and money which it can command, but on its 
 ability to use these at the time and place where they are needed. 
 No preconceived idea of what each arm of the service is fitted to do, 
 or the proper method of using cavalry or artillery as they have been 
 used in the past, must divert the commander from his main objec- 
 tive, which is to defeat the enemy. Marshal Foch, in his book on 
 the "Principles of War," ^ has expressed this truth in the formula 
 of the economy of forces — the formula which shows how each part, 
 by timely combination with the others, may be made to multiply its 
 own effectiveness many fold. 
 
 What is true of the battles of war, technically so-called, is 
 equally true of the spiritual struggle which is going on all the time. 
 That side will win which is able to concentrate its forces most com- 
 pletely at the point where the contest is most severe. In his sug- 
 gestive book, "Democracy after the War," ^ Professor Hobson points 
 out how the vast spiritual energies which are going into the struggle 
 for a better world are neutralized and thwarted by the fact that 
 these energies are divided. Each group is working at its pet interest 
 as if it were the whole, and because there is no unified leadership 
 positions of fundamental strategic importance are lost for lack of 
 the help which others might easily have given. If we would work 
 together effectively we must first learn to think together. 
 
 An impressive plea for such united leadership in the Church has 
 been made by Earl Haig.^ 
 
 "I have seen in my own sphere of activity the working of a 
 General Staff. I understand how, without interfering with the dis- 
 cretion of those on the spot in matters that concern them and them 
 
 * New York, 1918, pp. 48 sq. 
 
 'London, 1918. Cf. esp. pp. 145-161. 
 
 'Cf. extracts from his address to Scottish churches given in Professor 
 Curtis' suggestive article in the Hibbert Journal on "A League of Churches," 
 January, 1921.
 
 THINKING TOGETHER 341 
 
 only, it is yet able to give singleness of purpose to diversified 
 operations in many theatres, ... yet more particularly, how it is 
 able to instil life, energy, resolution, and drive into the actions of 
 all, inspiring all with the feeling that they are working to a common 
 end, that their efforts are interdependent, their failure involving 
 more than their own ruin, and their success guaranteeing the victory 
 of others. I want to see established a General Staff for the Chris- 
 tian churches of the Empire, some body at least analogous in the 
 ecclesiastical sphere to the position held by the Imperial General 
 Staff in the military organization of the Empire. There need be no 
 interference in the internal economy of the churches, whether on 
 their spiritual or their temporal side. What it seems to me is 
 needed at once is a strong representative body, not too large for 
 energetic action, which can direct the general policy of the churches, 
 infuse them with new energy, and strengthen their resolution in the 
 great crusade of brotherhood, on the long road on which the war 
 has set our feet. This central body must proceed to the further 
 development of an organization suited to the needs of the Empire. 
 We are entering, we hope, upon an era of peace, bought by vast 
 sacrifices. The object of every one of us is to make that peace 
 secure and permanent. To my mind, the one means by which that 
 end can be achieved is to develop — not merely in Scotland and 
 England, but throughout the whole of the British Empire and the 
 whole world — the spirit of brotherhood born of war. For that great 
 work we need the active help of a strong, vigorous, national Church 
 — a Church which has risen superior to the forces of disruption, and 
 is itself a living embodiment of the principles of fellowship and 
 unity." ^ 
 
 But the example of the army can be followed only in part by 
 the Church. The staff is not only an organization for collective 
 thinking; it is also the official adviser of the responsible executive 
 head of the army. Such concentration of power is not possible in 
 the Protestant Church. Rome can command the kind of leadership 
 found in the army because it has embodied in its constitution the 
 principle of external authority. Our Protestant ideal is different. 
 The only leadership possible for us is group leadership. We must 
 assemble our leaders from different branches of the Church, and 
 they must rely for their influence on the full assent of those to whom 
 their counsel comes. 
 
 But this is all the more reason why we need to assemble them. 
 
 *The proposal of Earl Haig for a central council to direct the thinking 
 of the Church in its international relations is paralleled by the plea of Pro- 
 fessor Small elsewhere referred to for a central body to advise the Church in 
 industrial and economic matters. Of. p. 232.
 
 342 THE CHURCH IN AMERICA 
 
 There are groups thinking to-day in many different places, but their 
 thought is partial and unrelated. We need to unify these groups 
 and to relate them one to another so that those who are now work- 
 ing independently may work together and the Church as a whole 
 may make its impact felt upon the world as a whole. 
 
 It may be objected that we have too much organization as it is. 
 Committee succeeds committee in interminable succession. It is 
 so in the denomination; it is so in the interdenominational field. 
 Most of all it is true in the field of religious education. Of inter- 
 denominational organizations alone we have no less than fourteen 
 which have to do with religious education. It would seem as though 
 our trouble were too much organization rather than too little. 
 
 Whether we have too many organizations the present writer is 
 not prepared to say, but it seems clear that those which we now 
 have are not functioning as effectively as they might. We are not 
 getting in results a product conunensurate with our output. The 
 men who are running the different parts of the machine are too busy 
 doing so to take time to find out how the whole can be run better. 
 If this be true the remedy is plain. We must find men who are 
 willing to give the time and we must put them in the place where 
 they can work together effectively. 
 
 There are two ways to set about the creation of such a central 
 correlating agency. It may be brought about through the voluntary 
 action of individuals or it may be made an integral part of some 
 one of the existing interdenominational agencies. 
 
 We have already spoken of the Conference of Theological 
 Seminaries as an organization which brings together many of the 
 men who are actively carrying on research in the various problems 
 concerning the Church's life and work, and pointed out the need of 
 taking steps to correlate their work so that it may bear more 
 directly upon the needs and tasks of present-day Christianity. 
 This is but one of many groups which are doing similar work and 
 present a similar opportunity. Most of the different educational 
 agencies of which we have spoken are doing research work, some 
 of it of a high order. Our boards of home and foreign missions are 
 doing it, as well as the interdenominational agencies through which 
 they function. The same is true of the Christian Associations. 
 From the men and women engaged in these various enterprises a 
 voluntary organization might be formed to study the tasks of the 
 Church as a whole and to give their conclusions wide publicity.
 
 THINKING TOGETHER 343 
 
 Such a method of procedure would have much to commend it. 
 It would have the advantage of securing the utmost freedom and 
 impartiality on the part of those who took part in it; but it would 
 have the disadvantage of all voluntary organizations. It would 
 have no official standing in quarters where its influence was most 
 needed. It would be difficult to secure for it the services of many 
 of those whose contribution was most desirable. If inadequately 
 financed, it would be hampered in its work. If privately financed 
 on an adequate scale, like the great foundations in the field of edu- 
 cation and medicine, it would lack the close touch with the organi- 
 zations to be influenced, which would be the case if it drew its 
 resources as well as its personnel from them. 
 
 For every reason, therefore, it would seem desirable to attach 
 the committee to some existing organization. Such a point of con- 
 tact might be found either in the Federal Council ^ or in the pro- 
 posed Council of Christian Education.^ The determination of this 
 question is less important than the definition of the function of the 
 committee and its right relation to the existing agencies of collec- 
 tive thinking in the Church. 
 
 Essential to the success of such a committee would be the pro- 
 vision that it should have no executive responsibility. It should 
 be purely a body for study and advice. Apart from the fact that 
 the churches would be unwilling to surrender to any such central 
 body the powers which they have hitherto exercised, it would intro- 
 duce a disturbing element into the committee's work. Its members 
 would become so much interested in the things that needed to be 
 done immediately that their attention would be diverted from the 
 wider outlook. They would no longer be a strictly impartial body 
 whose duty it was to report on the facts as they found them, but 
 the executives of a policy which other parties in the Church would 
 feel they must oppose. 
 
 Yet though the work of the committee should be purely advisory, 
 it should none the less be concerned with matters of present and 
 vital interest. It should study the questions proposed to it as they 
 meet us in the existing world situation and bear upon the tasks of 
 
 *The Social Service Commission is not the only commission of the Federal 
 Council which is conducting research. Each of the commissions is studying 
 its own field in its own way, but the work they are doing has not yet been 
 effectively correlated. Moreover, each can spare but a part of its time from 
 other duties. 
 
 »Cf. p. 242.
 
 344 THE CHURCH IN AMERICA 
 
 the present Church. The conclusions reached should be verified by 
 all available experience and put in the form of suggestions which 
 could be further tested in practice.^ 
 
 The definition of its task would determine the personnel of the 
 committee. It should include not only official representatives of 
 the churches, but men and women who are now doing constructive 
 thinking about religion in every sphere of life; professors should be 
 on it, and men of business, labor leaders and scientists, as well as 
 ministers and church officials — whoever has knowledge of the mat- 
 ters that the leaders of the Church need to know or judgment which 
 will help them in making right decisions. Not all these persons 
 need to serve continuously, though they should be available for serv- 
 ice when needed. But there should be a permanent executive com- 
 mittee to give continuity to their work, and map out the special 
 tasks to which they are to be assigned. 
 
 This central conmiittee should be in touch with similar com- 
 mittees operating on a smaller scale and dealing with more de- 
 tached problems than can be handled by the central committee. 
 Each denomination should have such a committee, as well as the 
 Associations, the local and state federations, and the national inter- 
 denominational agencies. They should be available for whatever 
 service may be required of them, within the local community as in 
 the Church at large. Does a serious labor dispute break out in a 
 certain industry? There should be a competent and representative 
 committee of the Church to see whether any moral principles are 
 involved, in which the public opinion of the community ought to be 
 educated. Is there a race riot, as at Tulsa? There should be a 
 similar group to determine how far the churches are responsible for 
 the existence of the causes which led to it, and what they can do 
 to remove them. 
 
 In planning the work of such a group of committees care should 
 be taken to distinguish two different kinds of work: that of deter- 
 mining principles, and that of applying them in detail. The former 
 
 * A suggestive precedent is furnished by the Committee on the War and 
 the Religious Outlook from whose studies we have drawn so liberally in the 
 preparation of this volume. This committee was official in the sense that it 
 was created by the joint action of the Federal Council and the General War- 
 Time Commission of the Churches, but it was left entirely free to act on its 
 own initiative in its choice of subjects and methods of work. What was more 
 important, it had no executive responsibility of any kind. It was chosen for 
 one purpose and for one alone, to do collective thinking.
 
 THINKING TOGETHER 345 
 
 should be the task of the central committee; the latter may well be 
 left to those on the ground who are more familiar with the facts to 
 be passed on.^ 
 
 The need of such a central committee becomes specially appar- 
 ent when we consider those larger questions of race and nationality 
 which affect all branches of the Church alike. On world problems 
 the whole Church must learn to think together, for the problems 
 which confront any one part of the Church confront the other parts 
 as well, and only unity all along the line can bring success. The 
 case of disarmament is such a problem. War, as we have seen re- 
 peatedly in the course of this study, is the result of causes that are 
 often remote from the immediate issue and sentiments which must 
 be dealt with at the source. It is clear that in a question of this 
 magnitude and complexity no one branch of the Church alone can 
 do what needs to be done. All the churches must work together and 
 together create the common sentiment about war which in the end 
 will make it impossible. 
 
 In this spirit of world-wide service we in America ought to ap- 
 proach the tasks and problems of our own home church. Nothing 
 could do more to promote the cause of world brotherhood than to 
 see the churches of a country like America efifectively organized 
 for national service. And nowhere could this organization better 
 begin than with the creation of such a central committee as we 
 have briefly sketched. It would help to form the public opinion 
 which would shape the policy of all the constituent churches. It 
 would suggest improvements in the existing organization of the 
 churches, and make it easier to bring them about. It would rein- 
 force the efforts of those who are recruiting for Christian service, 
 by helping to define more clearly the object for which life service 
 is asked. Above all, by bringing to clearer expression the central 
 loyalties and convictions which all Christians hold in common, 
 it would help to fuse the many minds within the Church into a 
 common mind. 
 
 * An example of the more detailed study needed is the survey of St. Louis 
 recently completed by the Committee on Social and Religious Surveys. A 
 similar study is greatly needed for New York City. This is a field in which 
 every kind of difficulty is to be met with and success is possible only through 
 the most intelligent and complete co-operation. Yet it is a field in which 
 there is as yet not only no adequate co-operation of Christians, but no com- 
 plete marshalling of the facts we need to know in order to make such co-opera- 
 tion possible.
 
 CONCLUSION 
 THE CHURCH AND THE DEMOCRACY OF THE FUTURE
 
 CHAPTER XVII 
 
 THE CONTRIBUTION OF THE CHURCH TO THE DEMOCRACY OP 
 THE FUTURE ^ 
 
 1. The Spiritual Significance of Organization as a Challenge to 
 
 Christian Citizenship and Churchmanship — Need of an 
 
 International Organization to Unify Democracy 
 
 We have reached the end of our study. It remains to sum up 
 our conclusions. We began by raising two questions: first, what 
 modern democratic society has a right to expect of the Church; 
 secondly, what reason we have for believing that this just expecta- 
 tion will be realized. We are ready now to give our answer: 
 Democracy has a right to expect of the Church a unifying spiritual 
 influence, springing from a common faith, and issuing in common 
 action. Our reason for believing that this just expectation can be 
 realized is the increasing number of persons who accept this ideal 
 of the Church's function, and the demonstration which they have 
 given of the possibility of united action when the will to union 
 exists. But whether this reasonable hope will be fully realized will 
 depend upon what we who belong to the Church of to-day do to 
 overcome our divisive sentiments and habits and to carry to com- 
 pletion the work which our predecessors have begun. 
 
 We end with an opportunity, not a certainty. Fulfilment will 
 not come of itself. There is a condition attached, simple in prin- 
 ciple but infinitely complex in its application. These pages have 
 been devoted to showing what that condition is. It is the whole' 
 hearted co-operation of all those who have felt the world's need of 
 a united church in making the Church what we know it ought to be. 
 
 It is difficult to over-estimate the strength of this appeal. Every 
 chapter of this book has brought its cumulative evidence of the 
 magnitude and gravity of the crisis we face. We are standing be- 
 tween two worlds — the world of selfish competition whose reliance 
 is only on force, and the world of mutual helpfulness and co-opera- 
 
 * A few sentences in this chapter have been taken from an address of the 
 author entitled "The Contribution of the Church to the Democracy of the 
 Future," Religious Education, October, 1918. 
 
 349
 
 350 THE CHURCH IN AMERICA 
 
 tion which appeals to reason and goodwill. We have seen the out- 
 come of the first method when practised on a world scale and we 
 dimly foresee possibilities ahead more appalling still. The second 
 method, successful within limited groups, has still to be tried on a 
 world scale. There are many who fear that, if tried, it cannot 
 succeed. There are a few who for their own reasons do not wish to 
 have it tried. 
 
 The issue is all the more serious because it is a moral issue. It 
 is a conflict of philosophies — rather, shall we say, a conflict of reli- 
 gions. Two theories of world organization are contending for the 
 mastery: the soldier's theory and the teacher's theory — the theory 
 that would unify by conquest, working from without, and the the- 
 ory that would unify by consent, working from within. Between 
 them there can be no compromise; in the end one or the other must 
 conquer. 
 
 We have enlisted on the side of democracy. We believe that the 
 bond which is permanently to unite the peoples must be an inner 
 bond. Against the forces which autocracy commands, there is only 
 one power which can prevail, and that is the power of an ideal. 
 
 The difficulty with the democratic method of securing unity 
 lies in the presence of ideals that conflict. When we appeal to men 
 on the basis of their present aspirations we find these aspirations 
 working for division rather than for unity. We see this in the in- 
 tensified group consciousness which expresses itself in the desire of 
 different bodies of men to break away from the larger units of which 
 they form a part and to live their own lives in independence. Where 
 we have to do with homogeneous groups within the same territory 
 we may hope for a unity which is consistent with freedom; but 
 when men of different race or class are living side by side the prob- 
 lem is more difficult. Here unity is possible only through the dis- 
 covery of some ideal more inclusive than either race or class, some- 
 thing which makes appeal to a larger faith and calls forth a deeper 
 loyalty. 
 
 Such an ideal is citizenship. The nation may include persons 
 of different racial stock and conflicting economic interests who are 
 yet one in loyalty to its institutions and obedience to its laws. 
 Take Switzerland, for example. Switzerland contains elements, on 
 the face of them, most unfavorable to unity. Yet its national life 
 has persisted unbroken for centuries. It includes races as antago-
 
 THE CHURCH AND THE DEMOCRACY OF THE FUTURE 351 
 
 nistic as the French and the Germans, It has no natural economic 
 unity, no obvious geographical boundary. It has not even unity of 
 language. Yet it has stood the test of the last war successfully, 
 though appealed to by the most powerful motives from either side.^ 
 
 Our own country is another illustration. All the different coun- 
 tries of Europe have poured their streams into the broad sea that 
 is America. The ancestors of the men who fought shoulder to 
 shoulder at Gettysburg in defence of the Union had fought one 
 another in the lands from which they came. Yet here they found 
 something which made them spiritually one. The same is true of 
 the men who yesterday were fighting with us in France, men with 
 names that we find it hard to spell, much more to pronounce. Poles 
 and Russians, Czecho-Slovaks and Austrians, enemies at home, and 
 still separated by language, tradition, and even by religion, have 
 become fellow-citizens in the United States. 
 
 It is clear that if we are to realize our hope of world organiza- 
 tion, we must discover some inner principle of unity that will do for 
 mankind at large what patriotism does for individual peoples. It 
 must be intimate and concrete, operating through sentiments and 
 habits as well as through reason; for reason plays a very modest 
 part among the factors which actually influence man. It must be 
 familiar and ancient, growing out of the past, which does not need 
 to be explained; something that we can take for granted, as the 
 nation takes for granted the loyalty of its citizens when danger 
 threatens the national independence or integrity. Without such an 
 inner bond all forms of outward organization will be futile. If we 
 are to have an organized world we must have a world soul. 
 
 There are groups in all the different countries who perceive this. 
 Notably is it true of the radical groups, whether they hold the 
 Socialist creed or the more individualistic philosophy of the Indus- 
 trial Workers of the World. In each case they see that if the new 
 world order for which they are striving is ever to be realized, there 
 must be a community of sentiment as well as of interest among the 
 members who compose it. They are trying to create such a unity 
 where it does not exist, and to give it an organ of expression where 
 it is already present. 
 
 But they are handicapped by the narrowness of their horizon. 
 
 *Cf. Bryce, "Modem Democracies," London, 1921, Vol. I, pp. 367 sq.
 
 352 THE CHURCH IN AMERICA 
 
 Their appeal is a class appeal. In their new world order there is a 
 place for the working classes of all countries, but those who uphold 
 the capitalistic system are enemies who must be subdued or ex- 
 pelled. Russia has given us an illustration of the extremes to which 
 this philosophy may go. We have seen the Bolsheviki turning the 
 guns which were used in the war against Germany upon their own 
 countrymen in order to establish the Soviet Republic and demand- 
 ing unconditional submission to the will of one class — ^the prole- 
 tariat — as the first step toward realizing the true social ideal. 
 
 The radical movement is further handicapped by its lack of 
 historical perspective. It is not only a class movement; it is a 
 modern movement. Like all revolutions, it is ready to break with 
 the past in order to create a better future ; but it has no adequate 
 substitute to offer for that which it surrenders. It has no great 
 tradition reaching back across the centuries uniting it to men of 
 other times and of other faiths ; no common symbol which it shares 
 with those who feel themselves the heirs of all the ages. 
 
 Here, then, is the opportunity of the Christian Church. Chris- 
 tianity, like Socialism, is an international movement, but it em- 
 braces men of all classes as well as of all races. There is no spot 
 on earth where Christianity has not made itself a home; no special 
 stratum from which it has not drawn adherents. In time as well 
 as in space it is ecumenical. It reaches back through the centuries 
 and finds something good in each ; but its face is turned toward the 
 future. Its word to the individual is: "You must be born again;" 
 to society: "The Kingdom of God is at hand." Thus uniting rever- 
 ence for the past with limitless anticipation for the future, the 
 Christian religion possesses qualities which fit it to become the 
 unifying element for the democracy of the future. 
 
 But these splendid possibilities must be utilized, and for this 
 organization is necessary. Priceless as is our inheritance it will not 
 become truly ours until we make it ours by use. To this use the 
 living Church must point the way. We must take the old words 
 which long association has clothed with a remote and artificial 
 sanctity and make them a part of the vital thought of to-day; 
 we must devise the new forms of social organization through 
 which the ideals thej'^ express may be translated from hope into 
 accomplishment; we must add to the lesser loyalties which divide 
 the citizens of the different nations, the inclusive citizenship of the 
 Kingdom of God.
 
 THE CHURCH AND THE DEMOCRACY OF THE FUTURE 353 
 
 2. The Contribution of the American Church to the Larger 
 Democratic Experiment 
 
 At the beginning of our study we waraed our readers that our 
 inquiry would concern itself with many questions of organization 
 and polity which seemed remote from present spiritual interest, 
 but we have signally failed in our purpose if it has not become clear 
 in the course of our discussion how large a part these matters play 
 in the development of that vital religion for the sake of which 
 alone the Church exists. Constitutions and committees are only 
 machinery; and, like all machinery, they need to be tested by use. 
 But like the wires that convey our electricity they are indis- 
 pensable for the transmission of power. If contact be not made 
 between the dynamo and the lamp to which it supplies light or the 
 engine which it is to drive, the power which nature has stored up 
 for our service will waste itself without result or become a minister 
 of death instead of life. So the spiritual potentialities which God 
 has provided for our uplift and our happiness will never reach us 
 unless a contact is made and man is brought into touch with his 
 fellow-men whom God's Spirit has touched. God is the power- 
 house from which all goodness and all healing spring. It is for the 
 Church to make the contacts that will set His Spirit free to do His 
 beneficent work. 
 
 It is against this background that we must set the study to 
 which the foregoing pages have been devoted. We have been study- 
 ing the American Church not for its own sake simply, but to under- 
 stand its contribution to the larger democratic experiment. For as 
 the Providence of God — using methods we could not foresee and 
 can not control — has brought the American people to the place 
 where what they do and what they refrain from doing affects not 
 their own destiny only, but all the peoples of mankind, so He has 
 given the American churches an opportunity which they hold in 
 trust not for themselves alone, but for the Church universal. 
 
 This opportunity is compounded of different elements. It is due 
 in part to the strategic position held at present by the American 
 people. Whatever may be in store in the more distant future, it is 
 generally conceded that in the years immediately before us the 
 course taken by the United States in world affairs will be of mo- 
 mentous consequence for the future of civilization. With our vast 
 territory and all but exhaustless natural resources, with our tradi-
 
 354 THE CHURCH IN AMERICA 
 
 tion of independence and inventiveness, with the absence of external 
 danger and of the suspicion and fear which accompany such danger, 
 with our young men still largely spared to us although others have 
 lost their millions, we represent a reservoir of energy of incalculable 
 power for good or incomparable possibility for harm. It will depena 
 largely upon what the American churches do in the next generation 
 whether the role America plays in the world brings blessing or 
 bane. 
 
 This opportunity is due also to the Church's inheritance of the 
 democratic spirit. In the weakness as well as in the strength of this 
 spirit, the American Church has shared to the full. But when all 
 allowance has been made for democracy's failures, it is still true 
 that in democracy the world's hope lies.^ If the ideals we cherish 
 are to be realized at all, they can be realized only through the co- 
 operation of free men. But the Church is of all American institu- 
 tions the freest. Its laws are of its own making; its standards self- 
 imposed. As it has developed its institutions little by little to meet 
 the changing needs of the past, so it can modify them as experience 
 may show to be necessary to meet the new needs of the future. 
 In the Church, therefore, we have the opportunity to try the demo- 
 cratic experiment under the most favorable auspices. 
 
 This opportunity is due, further, to the intimate relation which 
 exists between the American churches and their sister churches of 
 other lands. No form of living Christianity anywhere but has its 
 representative here. No experiment tried here, therefore, but will 
 have its reflex influence upon those who are our spiritual kin. 
 What we do to bring the churches of America together will en- 
 courage those who are working for Christian unity everywhere. 
 What we achieve in Christianizing our social and industrial rela- 
 tionships will increase the faith of all those the world over who are 
 trying to prove that Christianity is a practicable religion. 
 
 For all these reasons we need enlightened and united leadership. 
 Upon all who are responsible for the shaping of the Church's policy 
 during the next few years, particularly upon those in official posi- 
 tion, rests the most solemn of duties: to see to it that each thing 
 they do and each decision they make in the particular part of the 
 Church they serve, promotes and does not hinder this larger con- 
 summation. Above all it is their duty to foster the spirit of sympa- 
 
 * Even Dean Inge admits that with all democracy's faults he sees no more 
 promising alternative. Cf. "The Future," Atlantic Monthly, March, 1922.
 
 THE CHURCH AND THE DEMOCRACY OF THE FUTURE 355 
 
 thetic understanding and brotherly goodwill without which effective 
 co-operation on a world-wide scale is impossible. 
 
 One more factor in the case needs to be added, and that is the 
 urgency of the situation itself. We are not referring here to any of 
 the outward difficulties and dangers which we have passed in review, 
 but to something more intimate and vital still. We refer to the deep 
 need of God which has been born out of the darkness and despair 
 of the time. All over the world there are men and women who are 
 spiritually orphaned, longing for some clear revelation of goodness 
 at the heart of things. To-day as in every past age men need to 
 be assured that there is a good God who cares, and that when Jesus 
 said, "He that hath seen me hath seen the Father," he spoke the 
 truth. This reassuring message only a reunited Church can give, 
 for to be given effectively it must be expressed not in words but 
 through deeds. 
 
 In the light of this world-wide opportunity the Church makes 
 its appeal to the young men and women of our country. This is the 
 real call to the Christian ministry — not simply to the ministry of 
 preaching, but to the wider ministry which includes every indi- 
 vidual, the ministry of which Jesus offered the great example when 
 He gave Himself on the Cross for the life of the world.
 
 i
 
 INDEX 
 
 Adams, Henry, 144. 
 
 Ad interim committees in denomina- 
 tions, 252. 
 
 Administrative Committee of the 
 Federal Council, 103, 247, 261, 267. 
 
 Administrative Committee of the 
 National Catholic War Council, 
 268. 
 
 Administrative union, 186; what is 
 meant by, 235; agencies for inter- 
 denominational, 235-242; see also 
 Union. 
 
 Administrative workers, need of more 
 effective training for, 306. 
 
 Adventists, 66, 87. 
 
 Africa, 9, 49, 236. 
 
 African Methodist Episcopal Church, 
 262. 
 
 African Methodist Episcopal Zion 
 Church, 262. 
 
 Africans, 51. 
 
 Agencies of local cooperation, 186, 
 
 Alaska, 237, 240. 
 
 Alexandria, 198, 320. 
 
 Alliance of Reformed Churches 
 throughout the World Holding the 
 Presbyterian System, 83, 273. 
 
 Allies. 268, 269. 
 
 Amalgamated Garment Workers, 38. 
 
 America, 49, 54; as a Christian na- 
 tion, 80. 
 
 American Baptist Home Mission 
 Society, departments of, 227. 
 
 American Bible Society, 103, 242. 
 
 American Christian Convention, 262. 
 
 American Christianity and interna- 
 tional problems, 46-60; democratic 
 character of, 64; provincialism of, 
 73; denominationalism of, 73; 
 hopeful factors in, 87-91. 
 
 American Church, 46, 126; differing 
 estimates of, 5-7; an experiment in 
 democracy, 63-65; importance of, 
 for the understanding of the Ameri- 
 can people, 64; provincialism of, 
 72; individualism of, 74; present 
 responsibility of, 275; possible con- 
 tribution to world-wide union, 275; 
 
 function of, 345; contribution of, to 
 the democratic experiment, 353- 
 355; opportunity of, 353; strategic 
 position held by, 353; its inheri- 
 tance of the democratic spirit, 354 ; 
 freedom of, 354; relation of, to 
 other churches, 354; see also 
 Church. 
 
 American churches, number and re- 
 sources of, 65-72; denominational 
 distribution of, 65, 66; in Europe, 
 209. 
 
 American Expeditionary Force, 47, 
 106. 
 
 American Federation of Labor, 38. 
 
 American International Church, 36. 
 
 American labor movement, 40; see 
 also Labor. 
 
 American parish, 203, 204. 
 
 American Protestant churches, 171 ; 
 relation to their sister churches in 
 other countries, 272-275; different 
 forms of possible cooperation, 272- 
 273. 
 
 American Protestantism, denomina- 
 tional distribution of, 69-70; out- 
 standing characteristics of, 72-76; 
 see also Protestantism. 
 
 American Sabbath Association, 242. 
 
 American Sunday-School Union, 41, 
 240, 241, 242. 
 
 American Tract Society, 242. 
 
 American women, religious experi- 
 ence of, 27; critical attitude toward 
 the church, 27; see also Women. 
 
 Andover, 41. 
 
 Anglican, 178. 
 
 Anglicanism, 64 
 
 Anglo-Catholics, 178. 
 
 Annual Conferences of Methodist 
 Church, 324. 
 
 Annuity funds, 129. 
 
 Anthony, Alfred Williams, 237. 
 
 Anthony, Robert W., 272. 
 
 Anti-Saloon League, 242, 270. 
 
 Apostles' Creed, 182. 
 
 Apostolic succession, 178. 
 
 Applied Christianity, 319. 
 
 357
 
 358 
 
 INDEX 
 
 Arab, Arabs, 34, 49. 
 
 Archbishop, 165; of Canterbury, 126, 
 275; of York, 126. 
 
 Archbishops' Commissions, 126. 
 
 Architect Secretary, 227. 
 
 Argonne, 19. 
 
 Arkansas, 198. 
 
 Arlington, 100. 
 
 Armament, armaments, 160; limita- 
 tion of, 58. 
 
 Armenia, 56. 
 
 Armenians, 49, 56. 
 
 Armistice, 113. 
 
 Armistice Day, 100. 
 
 Army, 47; and religion, 15-23. 
 
 Army and Navy Chaplains, Federal 
 Council Commission on, 100, 106, 
 261. 
 
 Asia, 9, 49. 
 
 Asia Minor, 56. 
 
 Asiatics, 51. 
 
 Association of Biblical Instructors, 
 241, 311. 
 
 Associations, 106, 108, 254; as allies 
 of the churches, 247 ; see also Young 
 Men's and Young Women's Chris- 
 tian Associations and Christian As- 
 sociations. 
 
 Atlanta, 218. 
 
 Auburn, 325. 
 
 Augsburg Confession, 84. 
 
 Augustana Synod, 255. 
 
 Australia, 259. 
 
 Austria, 55. 
 
 Austrians, 351. 
 
 Authority, central, distrust of in 
 Protestantism, 252-253; unfortunate 
 consequences of this distrust, 252. 
 
 Autocracy, 76, 350. 
 
 Autocratic methods in industry, 335. 
 
 Baalbek, 35. 
 
 Bachelor of Pedagogy, 323. 
 
 Babson, Roger, 25. 
 
 Baker, Secretary, 272. 
 
 Balkans, 35, 49, 56. 
 
 Baltimore, 217. 
 
 Bangor, 325. 
 
 Baptism, 81, 182. 
 
 Baptism, infant, 182. 
 
 Baptist, Baptists, 29, 65, 66, 77, 78, 
 81, 86, 88, 101, 110, 124, 130, 182, 
 198, 204, 215, 223, 224, 232, 253, 
 312, 317, 320, 338; basis of estima- 
 tion for church membership, 67; 
 Northern churches, 70; Southern 
 churches, 70; churches, 72; move- 
 ment for union between, 256; doc- 
 
 trinal differences in, 257; see also 
 Northern Baptist Convention. 
 
 Baptists, Northern, 70, 71, 82, 129, 145, 
 257. 
 
 Baptists, Southern, 70, 71, 82, 102, 111, 
 183, 184, 198, 257. 
 
 Belgium, 263. 
 
 Belief, place of in religion, 150. 
 
 Believers' baptism, 67, 81. 
 
 Bible, 8, 19, 31, 42, 71, 81, 141, 143, 
 145. 151, 179, 182, 283, 284, 290, 291, 
 293, 303, 308, 309, 313, 318, 321; 
 authority of, 142; in public schools, 
 289; historic interpretation of, 290; 
 critical study of, 319. 
 
 Bible Chairs, 311. 
 
 Bible classes, 311. 
 
 Bible, Frank W., 236. 
 
 Bible Institutes, 145, 322, 323, 324. 
 
 Bible schools, 218, 311; vacation, 280. 
 
 Bible study, 312. 
 
 Bible Union, 53. 
 
 Biblical prophecy, 145. 
 
 Big business, 171. 
 
 Bishop, 251. 
 
 Bliss, General Tasker, 58. 
 
 Blue Ridge, 316. 
 
 Board of Church Extension of the 
 American Moravian Church, 227. 
 
 Board of Ministerial Relief and Sus- 
 tentation of the Presbyterian 
 Church in the U. S. A., 253. 
 
 Board of Pastors, 204. 
 
 Board of Promotion of the Northern 
 Baptist Convention, General, 82, 
 120, 252. 
 
 Board of trustees, 200. 
 
 Boards of the churches, significance 
 for organization of, 224. 
 
 Boards of Education, 108; Board of 
 Christian Education of the Presby- 
 terian Church in the U. S. A., 253. 
 
 Boards of foreign and home missions, 
 79, 306; Board of Home Missions 
 of the Presbyterian Church in the 
 U. S. A., 198, 226, 228, 272; depart- 
 ments of, 228-230; Board of Home 
 Missions and Church Extension of 
 the Methodist Episcopal Church, 
 departments of, 227; Board of 
 Home Missions of the Reformed 
 Church in the U. S., 227 ; Board of 
 Missions of the Protestant Epis- 
 copal Church, 233; Board of Mis- 
 sions of the Methodist Episcopal 
 Church, South, 234; Woman's 
 Board of Foreign Missions of the 
 Presbyterian Church in the U. S.
 
 INDEX 
 
 359 
 
 A., 234; Woman's Board of Home 
 Missions of the Presbyterian 
 Church in the U. S. A., 234; Board 
 of Missionary Preparation, 235, 
 241 ; Board of Home Missions and 
 Social Service of the Presbyterian 
 Church in Canada, 237; Board of 
 Foreign Missions of the Presby- 
 terian Church in the U. S. A., 253; 
 Board of National Missions of the 
 Presbyterian Church in the U. S. 
 A., 253. 
 
 Boards of publication, 235. 
 
 Boer War, 60. 
 
 Bohemians, 68. 
 
 Bolsheviki, 352. 
 
 Bolshevism, 259. 
 
 Boston, 218, 319. 
 
 Boston Federation of Churches, 271. 
 
 Boys' clubs, 222. 
 
 Boy Scouts, 157. 
 
 Brent, Bishop Charles H., 107. 
 
 Brick Presbyterian Church, 203. 
 
 Briggs, Dr., 143. 
 
 British Isles, 35. 
 
 Brooklyn, 214. 
 
 Brooklyn Navy Yard, 46. 
 
 Bronx, 215. 
 
 Brotherhood, 54. 
 
 Brotherhood of man, 43, 56. 
 
 Brown, Arthur J., 275. 
 
 Brown, Charles R., 3, 232. 
 
 Brown, H. G., 41. 
 
 Brown, M. E., 41. 
 
 Brown, W. Adams, 53, 93, 111, 137, 
 147, 156, 177, 199, 272, 284, 292, 295, 
 314, 317, 336. 
 
 Bryan, 141. 
 
 Bryce, Viscount, 63, 351. 
 Buddhist abbot, 55. 
 
 Bureau of Research, 232. 
 
 Burke, Father John, 272. 
 
 Bushnell, Horace, 32, 281. 
 
 Business men, new interest of, in 
 study, 334. 
 
 Caird, John, 147. 
 
 Cairns, David, 20. 
 
 California, 36, 52, 83, 198, 218, 311, 
 
 326. 
 Callao, 198. 
 Calvin, 74, 159, 222. 
 Calvinism, 81. 
 
 Campbell-Bannerman, Sir Henry, 60. 
 Camp Devens, 17. 
 Camp Dix, 21. 
 Camp Meade, 21. 
 Camp pastors, 17, 95. 
 
 Camp Upton, 110. 
 
 Canada, 53, 60, 116, 188, 236, 237, 259. 
 
 Canadian boards, 237. 
 
 Canadian Home Mission Societies, 
 
 237. 
 Canal Zone, 209. 
 Capital, 43, 298, 330j and labor, 232; 
 
 new educational mterest of, 298. 
 Capitalist, 38. 
 Capitol, 100. 
 Carroll, H. K., 63. 
 Catechetical method, 280. 
 Catechetical training, 20. 
 Cathedral of St. John the Divine, 109. 
 Catholicism, 256, 287; see also Roman 
 
 Catholicism. 
 Catholics, English-speaking, 72. 
 Catholic tradition, 8, 83; elements in 
 Protestant churches, 190; meaning 
 of the term, 190. 
 Catholic War Council, 96. 
 Cavalier, 64. 
 
 Cavert, Samuel McCrea, 263. 
 Census of Religious Bodies, United 
 States, 63, 64, 65, 66, 67, 69, 83, 129, 
 255. 
 Centenary celebration, 57. 
 Central authority, distrust of in Prot- 
 estantism, 252, 253; unfortunate 
 consequences of this distrust, 252. 
 Central executive authority, lack of 
 this in Protestant churches, 250; 
 bearing of this lack on Christian 
 unity, 250. 
 Central executive body, relation to 
 
 local churches, 250, 251. 
 Centralization, distrust of by the 
 American people, 77 ; by the Ameri- 
 can churches, 77; growing tendency 
 toward in the Protestant churches, 
 252; in the Presbyterian Church, 
 252, 253. 
 Chamber of Commerce, New Jersey, 
 
 298. 
 Chaplains, 80, 95, 102, 106. 
 Chaplains' School, 106, 107, 272. 
 Charity, 55; organized, 270. 
 Chicago, 145, 216, 217, 218, 294. 
 Chicago Commons, 319. 
 Chicago Federation of Churches, 215, 
 
 216, 218. 
 Child in industry, 32. 
 Child labor, 32. 
 Child psychology, 32. 
 Children under thirteen in the 
 Church, proportion of, 67; among 
 Protestants, 67; among Roman 
 Catholics, 67.
 
 360 
 
 INDEX 
 
 Chillingworth, 293. 
 
 China, 49, 50, 51, 52, 54, 88, 145, 236, 
 264, 294, 337; educational revival 
 in, 49. 
 
 China Continuation Committee, 53. 
 
 China Famine Relief Fund, 55. 
 
 Chinatown, 35. 
 
 Chinese, 49, 52, 54, 168. 
 
 Choir-master, 222. 
 
 Christ, 6, 19, 22, 60, 99, 138, 139, 162, 
 283, 284, 285, 291, 302, 331; Second 
 Advent of, 6; as judge, 151; see 
 also Jesus Christ. 
 
 Christ Church, 203. 
 
 Christendom, 180; divisions of, 184. 
 
 Christian Associations, 94, 111, 112, 
 120, 224, 237, 240, 250, 253, 291, 
 342; close relationship to the 
 churches, 243, 247, 248; significance 
 of for the work of the Church, 243; 
 problems before the, 245; principles 
 underlying the organization of, 245, 
 246; relation to each other, 246, 
 247; relation to local church, 246; 
 cooperation of in county work, 246; 
 possible relations to the churches, 
 247; opportunities of conference 
 with the churches, 247, 248; need 
 of conserving their freedom and ini- 
 tii^tive, 248; relation to the Fed- 
 eral Council, 268; see also Asso- 
 ciations and Young Men's and 
 Young Women's Christian Associa- 
 tions. 
 
 Christian Church, see Church. 
 
 Christian Church, Forward Move- 
 ment of the, 102. 
 
 Christian doctrine, 19; Gospel, 21; 
 religion, 51 ; experience, 142, 180, 
 189; theology, 148; social order, 
 162; social ideal, 164; way of 
 realizing the ideal, 165; view of 
 race, 167, 168; view of nationality, 
 168; democracy, 217; service, 286; 
 religion, history of, 292; institu- 
 tions, 293, 321; missions, 319; 
 ethics, 319, 321. 
 
 Christian education, 32, 127, 186, 217, 
 279, 308; need of a comprehensive 
 program of, 241; agencies of, 241, 
 242, 268; need of a permanent or- 
 ganization of, 242; relation of 
 agencies of, to the Federal Council, 
 268; see also Boards of Education. 
 
 Christian Education, Federal Council 
 Commission on, 262. 
 
 Christianity, 3; forces that challenge, 
 9 ; as a self-centred religion, 21 ; 
 
 effect of war upon, 51 ; as a prac- 
 ticable religion, 54, 156; proof of 
 its practicability, 292; the mother 
 of institutions, 292; causes of pres- 
 ent alienation from, 297; applied, 
 greater interest in, 319. 
 
 Christian ministry, unrest in, 127, 128; 
 competition of other forms of life 
 work, 128; unfortunate conditions 
 in, 129; insecurity of tenure, 130; 
 evidence of interest in, 131 ; inade- 
 quate training for, 131 ; need of a 
 new spirit in, 133; problem of the 
 older man in, 133. 
 
 Christian Reformed Church in North 
 America, 262. 
 
 Christians, 66. 
 
 Christian Science, 69, 75, 202. 
 
 Christian Scientists, 66, 299. 
 
 Christian unity, 10, 43, 90, 139, 140, 
 146, 184, 248, 295, 331; on the for- 
 eign field, 52; movement for, 173- 
 178; liberal view of, 174, 175; rea- 
 sons against, 175; influences lead- 
 ing toward, 177; different form of 
 movement for, 177; right method 
 of approach to, 184; different 
 phases of parts of a single move- 
 ment, 188; obstacles to, 188; in 
 Canada, 188; official aspects of the 
 movement for, 189; need of con- 
 tacts for, 189; principles which con- 
 dition future progress toward, 189- 
 191; theoretical difficulties in the 
 way of, 190; moral difficulties in 
 the way of, 190; need of frankness 
 in facing difficulties, 190; obstacles 
 to presented by the existing situa- 
 tion in the denominations, 249-255; 
 see also Union. 
 
 Christ-like God, 169. 
 
 Christ-like society, 156. 
 
 Church, 24, 25, 26, 27, 31, 43, 167; 
 as a social asset, 3; and social bet- 
 terment, 6; need of a sound theory 
 of, 7; membership in the army, 17; 
 and the war, soldiers' criticism of, 
 22; indifference to, 22; and social 
 progress, 25; attendance, 25; ad- 
 ministration, 28 ; missionary task of, 
 changes in, 40-42; as the rich man's 
 club, 44; attitude of, toward the 
 League of Nations, 57-60; organi- 
 zations, number and membership 
 of, 65, 66; buildings, value of, 65, 
 68; debt, amount of, 65, 68; be- 
 nevolences, amount of, 65, 68; prop- 
 erty, value of, 65, 68; and state in
 
 INDEX 
 
 361 
 
 the United States, 76-81 ; unity, 
 86; Christian, 87; and international 
 brotherhood, 97-101 ; work of, for 
 the soldiers, 94-96; what the war 
 did for the, 114; problem of its 
 nature, 137; principles governing 
 our ideal for, 138, 139; as a religious 
 institution, 138; and state, 140, 
 289; breadth of its mission, 138; 
 and the new social order, 153-156; 
 stake of, in the new social order, 
 153-156; nature and limits of social 
 responsibility of, 157; and state, 
 Roman Catholic view of, 158, 159; 
 Protestant view of, 159; Ritschl's 
 view of, 159; relation of, to indus- 
 try, 163-168; social mission of, 169- 
 172; principles governing, 169; as 
 an institution, 171 ; as an experi- 
 ment station, 172, 184, 185; as the 
 scene of compromise, 172; as spir- 
 itual society and as ecclesiastical 
 institution, 173-191 ; as corjms per- 
 mixtum, 174; of the New Testa- 
 ment, 174; as an institution, differ- 
 ent views of the significance of, 
 178-182; different views of the 
 attitude of, toward political and 
 economic questions, 183; as a liv- 
 ing organism, 184; progress in, 184; 
 of the future, 186; inferences as to 
 the future organization of, 186-188; 
 specializing for service, 224-248; 
 extension, 227; interest in indus- 
 trial questions, 231 ; erection, 232 ; 
 union, movement for in Canada, 
 259; school, 280; responsibility of 
 for religious education, 287, 303; 
 as an instrument of divine educa- 
 tion, 191 ; in the community, 195- 
 219; as a school of religion, 279- 
 301; member, 292; as an agency 
 for realizing the Christian ideal in 
 society, 292; organization, need of 
 studying and understanding, 294; 
 contribution to political education, 
 300; as a developing institution, 
 303; as a business enterprise, 305; 
 as an educational enterprise, 305; 
 as field for Christian leadership, 
 305; the living Church as an edu- 
 cational institution, 307, 326; as an 
 institution of worship, 317; history, 
 318, 321 ; as a training school in co- 
 operative thinking, 327-333; differ- 
 ences as to nature, 331 ; present 
 opportunity of, 349; seriousness of 
 the issue, 349, 350; contribution of, 
 
 to the future of democracy, 349- 
 355; international character of the 
 Christian, 352; witness of a united 
 Church to the living God, 355; see 
 also American Church. 
 
 Church and Race Relations, Federal 
 Council Commission on the, 166, 
 232, 261, 270, 343. 
 
 Church and Social Service, Federal 
 Council Commission on the, 261. 
 
 Churches of Christ, 66, 70, 87. 
 
 Churches of God in North America, 
 262; Centennial Movement of the, 
 120. 
 
 Churches, relation of, to the Christian 
 Associations, 247, 248. 
 
 Church E.\tension Committee, 204, 
 216, 229, 231. 
 
 Church Extension Societies, 214. 
 
 Church Headquarters, 110. 
 
 Church of England, 83, 273. 
 
 Church of Rome, 142. 
 
 Church of the Covenant, 203. 
 
 Church of the Lutheran Brethren, 
 255. 
 
 Church Peace Union, 58. 
 
 Cincinnati, 218. 
 
 Citizen, 164. 
 
 Citizenship as a unifying ideal, 350; 
 United States as an example of, 
 351. 
 
 City as a laboratory, 324. 
 
 City Missions Council of Brooklyn, 
 215. 
 
 City Missions Council of New York, 
 214. 
 
 City Mission Societies, 214. 
 
 City Missions Society of New York, 
 215. 
 
 Civic forums, 222. 
 
 Civil War, 65. 
 
 Class, 28, 350; consciousness, growth 
 of, 37-39; struggle, 38; problem of, 
 42, 43; Christian view of, 170; an- 
 tagonism, 175; appeal, 352. 
 
 Classis, 42, 77, 250, 254. 
 
 Cleveland, 89, 217, 219. 
 
 Coale, J. J., 44. 
 
 Coe, George Albert, 281. 
 
 Collective thinking, need of an or- 
 gan for, in the Church, 339-345. 
 
 College boards, 79. 
 
 College pastor, pastors, 311, 313. 
 
 Colleges, 235, 280, 289, 307, 308; and 
 universities, 241 ; responsibility of, 
 for religious education, 308; see 
 also Universities. 
 
 Colorado, 240, 311.
 
 362 
 
 INDEX 
 
 Colored Methodist Episcopal Church 
 in America, 262. 
 
 Colored Work, 227. 
 
 Columbia University, 36, 314, 315, 319. 
 
 Columbus, 132. 
 
 Comity and cooperation, 237. 
 
 Comity Committee, 215. 
 
 Commission of Religious Forces, 154, 
 166. 
 
 Commission on Christian Education, 
 262. 
 
 Commission on Councils of Churches, 
 216, 261. 
 
 Commission on International Justice 
 and Goodwill, 263, 274. 
 
 Commission on Missions of the Na- 
 tional Council of the Congrega- 
 tional Churches, 252. 
 
 Commission on Oriental Relations, 
 263. 
 
 Commission on Social Service of the 
 Episcopal Church, 111. 
 
 Commission on Social Service and 
 National Catholic Welfare Council, 
 joint investigation of bituminous 
 coal fields recommended by, 271. 
 
 Commission on the Church and Race 
 Relations, 168. 
 
 Commission on the Church and Social 
 Service, 166, 232, 261, 270, 343. 
 
 Commission on the Relation of the 
 Young Men's Christian Association 
 to the Churches, 247. 
 
 Commission on Training Camp Activ- 
 ities, 106. 
 
 Committee on Army and Navy Chap- 
 lains, 100. 
 
 Committee on Conservation and Ad- 
 vance of the Council of the Boards 
 of Benevolence of the Methodist 
 Episcopal Church, 120. 
 
 Committee on Cooperation in Latin 
 America, 53. 
 
 Committee on Methods of Coopera- 
 tion of Boston meeting, 265. 
 
 Committee on Recruiting and Train- 
 ing for the Work of the Church, 
 108. 
 
 Committee of Reference and Coun- 
 sel, 236. 
 Committee of Six, 272. 
 Committee on Social and Religious 
 
 Surveys, 226, 345. 
 Committee on the War and the Reli- 
 gious Outlook, 16, 48, 111-113, 163, 
 242, 263, 279, 344; constitution of, 
 112; method of procedure, 112. 
 Committees on supply, 132. 
 
 Communicants* classes, 304. 
 Community church, 205-213; what is 
 meant by, 205; different forms of, 
 206; with denominational afltilia- 
 tions, 209-211; numbers of, 210; 
 advantages of, 210; difficulties of, 
 211; influence of women in, 212; 
 need of relating to denominational 
 organizations, 212; movement, im- 
 portance of, 212. 
 Community Church in New York 
 City, statement of purpose of, 205, 
 206. 
 Community evangelization, 218. 
 Community need, problem presented 
 to the Christian Associations, 246. 
 Competitive element in human na- 
 ture, 156. 
 Compromise, 161, 179; Christian view 
 of, 161 ; principles governing the 
 Christian attitude to, 161, 162. 
 Comte, 144. 
 Concentration, 332. 
 Concordat, 211. 
 Conference, 70, 77. 
 Conference on Faith and Order, 274, 
 
 275; committees of, 275. 
 Conference on Life and Work, 275. 
 Conference on organic union, 260. 
 Conference of Theological Seminaries 
 of the United States and Canada, 
 241, 322, 323, 342; committees of, 
 323. 
 Conferences, annual, of Methodist 
 
 Church, 324. 
 Confession, 288. 
 
 Congregational, 200, 317, 320; minis- 
 try, condition of, 131. 
 Congregational Churches, 110, 129, 
 146, 223, 253, 259, 262; Conference 
 of Southern California, 57; World 
 Movement, 120; National Council 
 of the, 131; Educational Society, 
 132; and the Lawrence strike, 232; 
 Executive Committee of the Na- 
 tional Council of the, 252; Commis- 
 sion on Missions of the National 
 Council of the, 252. 
 Congregationalism, 64, 72, 207, 208. 257 
 Congregationalist, Congregationalists, 
 29. 65, 66, 70, 77, 78, 81, 83, 101, 
 209, 232, 290, 317. 
 Congress, 251. 
 Congresses of philanthropic workers, 
 
 270. 
 Connecticut, 35, 218. 
 Connecticut State Federation, 218. 
 Conscience, 148.
 
 INDEX 
 
 363 
 
 Consecration, 86; need of, in social 
 matters, 170. 
 
 Consensus of Christian experience, 
 180. 
 
 Conservatives, 147. 
 
 Constantinople, 259. 
 
 Constitution of the United States, 187. 
 
 Constructive thinkers, need of de- 
 veloping and training, 306. 
 
 Constructive thought, 307. 
 
 Consumer, 164. 
 
 Contact, need of, 189; importance of, 
 for successful thinking, 330 ; Church 
 as providing an opportunity of, 
 332; need of, for successful think- 
 ing, 334. 
 
 Continent, 132. 
 
 Continuation Committee, Commit- 
 tees, 29, 53, 186, 235, 322; of Edin- 
 burgh Conference, 53; of Garden 
 City Conference, 242. 
 
 Conventions, 186. 
 
 Conversion, 86, 285, 288. 
 
 Cooperation, 156, 158; in theological 
 education in China, 52; between 
 Christians, 146; contribution to- 
 ward unity, 187; between Protes- 
 tants, Catholics and Jews, 272; in 
 thinking, its importance, 327. 
 
 Cooperative movement, 7, 299; meth- 
 od of study, 164; thinking, condi- 
 tions of, 332-338; religious think- 
 ing, contribution of higher institu- 
 tions of learning to, 336. 
 
 Cope, 311. 
 
 Copernican astronomy, 150. 
 
 Cornell, 311. 
 
 Cotton mills, 50. 
 
 Council, 70. 
 
 Council of Christian Education, 343. 
 
 Council of Church Boards of Educa- 
 tion, 90, 121, 127, 240. 241, 244, 279, 
 306, 312, 317; Life Work Commit- 
 tee of the, 127; work of, 312. 
 
 Council of Churches, 213. 
 
 Councils of Churches, Federal Coun- 
 cil Commission on, 216, 261. 
 
 Council of College Pastors, 311. 
 
 Council of the Boards of Benevolence 
 of the Methodist Episcopal Church, 
 120, 252. 
 Council of Women for Home Mis- 
 sions, 103, 228, 235, 236, 237, 248. 
 Country life, 232; Department of, 198. 
 Country church. 197, 198; as com- 
 munity centre, 201. 
 Country Church Commission, 227. 
 County federations, 218. 
 
 Courses on religion in universities, 
 need of correlating, 314. 
 
 Court of International Justice, 177. 
 
 Creation, 151; in religion, 11. 
 
 Criticism, 143. 
 
 Cromwell, 74. 
 
 Creed, Creeds, 143, 151, 284, 291; dif- 
 ferent attitudes to, 150, 151. 
 
 Cumberland Mountain Presbytery, 
 230. 
 
 Cumberland Presbyterian Church, 
 256. 
 
 Cumberland Presbyterian Education- 
 al Endowment Commission, 120. 
 
 Curriculum, 281, 313, 318; changes in, 
 321. 
 
 Curtis, Professor, 340. 
 
 Cutler, Colonel Harry, 272. 
 
 Czecho-Slovak, Czecho-Slovaks, 226, 
 228, 351. 
 
 Czecho-Slovakia, 273. 
 
 Daily chapel, 313. 
 
 Danish Evangelical Lutheran Church 
 in America, 256. 
 
 Dante, 174. 
 
 Darwin, 141. 
 
 Dayton, 218. 
 
 Deacon, Deacons, 222, 223. 
 
 Deaconesses. 29, 223. 
 
 Deaconess' schools, 324. 
 
 Decentralizing tendency in American 
 Christianity, 132. 
 
 Democracy, 3, 350; and the Church, 
 3-5, 7, 349; in religion, 287. 
 
 Democratic spirit, 91 ; control of in- 
 dustry, 336. 
 
 Denoi^iination, Denominations, 63, 
 77; relative gain or loss in numbers, 
 72; significance of, 180, 181; lack 
 of effective central organization in, 
 249, 250; lack of unity within. 249- 
 255; failure of the boards to meet 
 this need, 250; leading groups of, 
 255. 
 
 Denominational Christianity, 73; its 
 two forms, 73; types, 81-87; spirit, 
 123, 294; its good points, 123, 124; 
 its dangers, 124; consciousness, 186; 
 cooperation, need of official, 189; 
 rivalry, 197, 206; church function- 
 ing for the entire community, 209- 
 211; forward movements. 252; 
 families, movement for the reunion 
 of, 255; colleges. 289, 309, 310, 312; 
 required rehgious education in, 310; 
 differences, 294; control of i^em- 
 inaries, 317; training schools, 324.
 
 364 
 
 INDEX 
 
 Denominationalism, 21, 140, 148; of 
 American Christianity, 73; versus 
 nationalism, 273. 
 
 Denver, 154, 166, 176. 
 
 Denver churches and the car strike, 
 232. 
 
 Denver Commission of Religious 
 Forces, 232, 271. 
 
 Denver Trades and Labor Assembly, 
 176. 
 
 Department, Departments, 42, 227; 
 what is meant by, 227; relation to 
 older forms of work, 227. 
 
 Department of Church and Country 
 Life, 198, 228, 229, 230; work of, 
 229; relation to parishes and pres- 
 byteries, 230. 
 
 Department of City and Immigrant 
 Work, 228, 229; service of, 228; as 
 a training school, 228; work of in 
 plannmg community work, 228; in 
 inspiring home church, 229. 
 
 Department of Missions and Church 
 Extension of the Domestic and 
 Foreign Missionary Society of the 
 Protestant Episcopal Church in the 
 U. S. A., 227. 
 
 Department of Nation-Wide Cam- 
 paign of the Presiding Bishop and 
 Council of the Protestant Episcopal 
 Church, 102. 
 
 Department of Religious Education, 
 304, 321. 
 
 Department of Social Service, 228, 
 230. 
 
 Department of Vacancy and Supply, 
 132. 
 
 Detroit, 217, 218, 271 ; cooperation of 
 Roman Catholics and Protestants 
 m, 271. 
 
 Devil, 145. 
 
 Devine, Edward T., 154, 232. 
 
 Dewey, Professor, 49. 
 
 Difference, the Christian way of deal- 
 ing with, 327-333; the problem of, 
 in religion, 329. 
 
 Differentiated ministry illustrated in 
 the boards of the Church, 223; 
 foundation for, in present organiza- 
 tion of Church, 223. 
 
 Diocese, 42, 77, 250, 251, 253. 
 
 Diocese of Massachusetts, 30. 
 
 Diplomatic problems, 233. 
 
 Disarmament, 58. 
 
 Disarmament Conference, 50. 
 
 Disciples Bible College, 311. 
 
 Disciples of Christ, 29, 65, 66, 70, 81, 
 83. 86, 87, 182, 198, 208, 215, 232, 
 
 233, 262, 311; United Christian 
 Missionary Society, 120; Social 
 Service Commission of the, 198; as 
 a denomination, 208. 
 
 District, 254. 
 
 Divisions of Christendom, possible at- 
 titudes toward, 173-178. 
 
 Doctor of Philosophy, 316, 323. 
 
 Doctor of Theology, 316. 
 
 Doctrinal differences among American 
 Christians, 70; significance within 
 the denominations, 71 ; in the Bap- 
 tist Church, 257; in the Episcopal 
 Church, 257; in the Presbyterian 
 Church, 257; teaching, dislike of in 
 our age, 291. 
 
 Dogmas of Faith, 181. 
 
 Dominican, Dominicans, 68, 181. 
 
 Dorsey, Governor, 167. 
 
 Double standard in Roman Catholi- 
 cism, 181. 
 
 Drake, 150. 
 
 Duluth, 218. 
 
 Dunkers, 66, 87. 
 
 Dutch, 64. 
 
 Dutch Reformed, 84, 215, 254. 
 
 Eastern Orthodox Churches, 65-66. 
 
 East Side, 34, 35, 203. 
 
 Ecclesiastical control, 318. 
 
 Economic life of the East, 50. 
 
 Ecumenical Councils, 186. 
 
 Edinburgh Conference, 53, 299. 
 
 Editorial Council of the Religious 
 Press, 299. 
 
 Education, 227; importance of, 42, 
 234; in the East, 49; religious 
 agencies of, 235; in denominational 
 responsibility, 252; as a social force, 
 280 ; as a social process, 281 ; rela- 
 tion between theory and practice 
 in, 283. 
 
 Educational agencies, 10, 241 ; of the 
 churches, 79; work of the Church, 
 167; evangelists, need of, 286; in- 
 stitutions, 297; task of the Church, 
 303; leadership, sources of, 302, 
 307; evangelism, 315. 
 
 Edwards, Jonathan, 220, 285, 
 
 Egypt, 35, 56, 160. 
 
 Egyptians, 49. 
 
 Elder, 222, 223. 
 
 Elective courses in religion in state 
 universities, 311; in Eastern col- 
 leges and universities, 313. 
 
 Electives, increase of in our semi- 
 naries, 321.
 
 INDEX 
 
 365 
 
 Ellis Island, 64, 240. 
 
 Ellwood. Charles A., 3. 
 
 Emmanuel Movement, 202. 
 
 Employee, 164. 
 
 Employees' participation in manage- 
 ment, 336. 
 
 Employer, Employers, 39, 164, 286. 
 
 Employers' Association of Pittsburgh, 
 24. 
 
 Employers' associations, 175. 
 
 England, 43, 49, 54, 109, 165, 269; 
 after the war, 126. 
 
 Episcopacy, 64, 294. 
 
 Episcopal, 183, 204. 
 
 Episcopal Church, 29, 67, 72, 82, 83, 
 101, 110, 111, 124, 132, 146, 200, 211, 
 215, 251, 252, 253; doctrinal differ- 
 ences in, 256, 257; relation to Fed- 
 eral Council, 267 ; see also Protes- 
 tant Episcopal Church, 
 
 Episcopalian, Episcopalians, 65, 66, 
 70, 77, 78, 221, 223, 294, 312, 324. 
 
 Episcopate, 83; historic, 182. 
 
 Epworth League, 30. 
 
 Equality of religions before the law, 
 79. 
 
 Erastians, 159. 
 
 Erie, 218. 
 
 Ethical qualities, 21. 
 
 Ethics, 319; of peace, 155; of war, 
 155. 
 
 Europe 5, 9, 45, 47, 48, 51, 54, 55, 56, 
 209, 263, 351. 
 
 European prestige, 51. 
 
 Europeans, 51. 
 
 Evangelical Association, 66, 87, 233, 
 262; Forward Movement of the, 
 120. 
 
 Evangelical Lutheran Church of 
 America (Eielsen's Synod), 255. 
 
 Evangelical Lutheran Synod of Iowa 
 and Other States, 255. 
 
 Evangelical Synod of North America, 
 233, 262; Forward Movement of 
 the, 120. 
 
 Evangelism, 74, 227, 283, 302; and 
 education, 283. 
 
 Evangelism and Life Service, Federal 
 Council Commission on, 261. 
 
 Evangelists, educational, need of, 286. 
 
 Evanston, 324. 
 
 Evolution, 141, 310. 
 
 Ex cathedra, 174. 
 
 Excelsior Springs, 212. 
 
 Executive Board of the United 
 Lutheran Church in America, 252. 
 
 Executive Commission of the Presby- 
 terian Church in the U. S. A., 252. 
 
 Executive Committee (General War- 
 Time Commission), 109-110. 
 
 Executive Committee, 252. 
 
 Executive Committee of the National 
 Council of the Congregational 
 Churches, 252. 
 
 Exegesis, 318. 
 
 Expeditionary Force, American, 47, 
 106. 
 
 Experiment in education, 281. 
 
 Experimental method in education, 
 280. 
 
 Faith, 285, 291, 329, 330, 333; obsta- 
 cles to, 22; in God. 23, 156, 162; in 
 God, experimental basis of, 147; 
 practical difficulties in the way of, 
 156. 
 
 Family as a unit for Christian work, 
 246. 
 
 Family of Nations, 58. 
 
 Far East, 48, 50, 56. 
 
 Faunce, W. H. P., 112. 
 
 Federal Council in France, 273; in 
 Switzerland, 273; proposed by 
 Philadelphia plan, 260. 
 
 Federal Council of the Churches of 
 Christ in America, 57, 82, 89, 90, 97, 
 98, 100, 103, 110, 111, 121, 166, 168, 
 214, 247, 261-269, 274, 299, 306, 343, 
 344 ; Year Book of, 66, 69 ; nature 
 of, 261 ; purposes of, 261 ; E.xecutive 
 Committee of, 261 ; Administrative 
 Committee of, 103, 247, 261, 267; 
 Commissions of, 261, 262; support 
 of, 262; growth of, 262; theoretical 
 basis of, 262; churches represented, 
 262; achievements of, 263; Boston 
 meeting of, 263; program of, 265; 
 weaknesses of, 266; further work 
 proposed for, 266; changes proposed 
 at Boston meeting, 267 ; financial 
 support of, 267 ; recommendation 
 that this be assumed by denomina- 
 tions, 267; relation to Home Mis- 
 sions Council, 268; to foreign Mis- 
 sions Conference, 268; to agencies 
 of Christian education, 268; to the 
 Christian Associations, 268. 
 
 Federal and organic union, 187; rela- 
 tion between illustrated in Ameri- 
 can history, 187. 
 
 Federal union, 177, 185, 261-269; 
 meaning of, 177; see also Union. 
 
 Federated church, 208, 209; advan- 
 tages of, 208; difficulties of, 209; 
 other meanings of, 209.
 
 366 
 
 INDEX 
 
 Federation, movement, 204; larger 
 significance of, 219; function of 
 representatives, 219. 
 Federation of Churches of New York 
 City, plans for a more responsible 
 and representative federation, 214, 
 215. 
 Federations of Churches, 102, 186, 
 213-219; what is meant by, 213; 
 possible ways of forming, 214 ; num- 
 ber of, 216; principles of, 216; pro- 
 gram of, 217; county, 218; state, 
 218; see also local federations. 
 Federation of Labor, 175. 
 Federation of Woman's Boards of 
 Foreign Missions of North America, 
 103, 236; work of, 238; representa- 
 tion of in Foreign Missions Con- 
 ference, 238. 
 Financial control of church property, 
 
 200. 
 Finney, 285. 
 Finnish Apostolic Lutheran Church 
 
 of America, 256. 
 Finnish Evangelical National Luth- 
 eran Church in America, 256. 
 Foch, Marshal, 269, 340. 
 Follett, 335. 
 Food control, 96. 
 Foreign-born Americans, 36. 
 Foreign field, 29. 
 Foreign language press, 36. 
 Foreign language publications, 240. 
 Foreign-missionary enterprise, 87 ; 
 extension of, 52; appeal, broaden- 
 ing of, 286. 
 Foreign missions, 88, 170, 186; wom- 
 en's boards of, 29, 234, 237; and 
 internationalism, 48-54; boards, 79; 
 effect upon denominationalism, 88; 
 Federation of Woman's Boards of 
 Foreign Missions of North America, 
 103, 236, 238; specialized work of, 
 233; problems of organization, 233; 
 advantages of united leadership, 
 233; different degrees of centraliza- 
 tion, 233; see also Boards of; Mis- 
 sions. 
 Foreign Missions Conference of 
 North America, 53, 90. 103, 121, 186, 
 235, 236, 248, 306; policy of, 236, 
 238; work done by, 236; need of 
 strengthening executive power of, 
 239; relation to the Federal Coun- 
 cil, 268. 
 Foreign relations, 45. 
 Foreign-speaking churches, number 
 and strength of, 68. 
 
 Foreign-speaking element, strength of 
 in Roman Catholic churches, 69, 
 72; in Eastern Catholic churches, 
 
 69, 72 
 Foreign-Speaking Work, 227. 
 Forward movements, denominational, 
 
 252 
 Fosdick, Harry Emerson, 22, 112. 
 Foster, D., 127, 308. 323 
 France, 47, 54, 263, 269, 273, 330, 351. 
 Franciscan, Franciscans. 68, 181. 
 Fraternal delegate, 90, 230. 
 Free Baptist General Conference, 262. 
 Free Church Council of England and 
 
 Wales, 273 
 Freedmen, 232 
 Freedom, 139, 180, 189; of conscience, 
 
 44, 45; and unity, 139 
 Free Methodist Church of North 
 
 America, 233. 
 French, 36. 64, 68, 350 
 French Broad Presbytery, 230. 
 Friendly Citizens' Campaign, 122. 
 Friends m America, 82, 262; Forward 
 
 Movement of the, 120. 
 Frontier Work, 227. 
 Fundamentalists, 145. 
 Furlough as an opportunity for study 
 
 for foreign missionaries, 325. 
 
 Galicians, 36. 
 
 Galileo, 141. 
 
 Garden City Conference, 242. 
 
 Gary plan, 280. 
 
 Gathering of federation secretaries, 
 
 219. 
 General Assembly of the Presby- 
 terian Church in the U. S. A., 70, 
 
 143. 252, 260. 
 General Board of Promotion of the 
 
 Northern Baptist Convention, 82, 
 
 120, 252. 
 General Conference of Methodist 
 
 Church, 30, 70, 251. 
 General Convention, 102, 249. 
 General Council, 249. 
 General Council of the Evangelical 
 
 Lutheran Church in North America, 
 
 255. 
 General staff, 339; its function in the 
 
 army, 339, 340; need of a similar 
 
 organization m business, 340, 341. 
 General Synod of the Evangelical 
 
 Lutheran Church in the United 
 
 States of America, 255. 
 General War-Time Commission of 
 
 the Churches, 46, 94, 96, 100, 103- 
 
 111, 121, 122, 124, 181, 188, 263,
 
 INDEX 
 
 2ISJ 
 
 266. 344; organization of, 104; pur- 
 pose of. 104; committees of, 104; 
 expenses of, 104; its function as a 
 clearing-house of information, 105; 
 activities of, 105; work for chap- 
 lains, 106, 107; for camp pastors, 
 107; for negro troops, 107, 108; for 
 munition workers, 108; for prospec- 
 tive theological students, 108, 109; 
 Executive Committee of, 109, 110; 
 reasons for success of, 109. 
 Geneva, 74. 159. 222, 244, 316. 
 German, Germans, 36, 64, 68, 350. 
 German Church, opportunity for the 
 
 formation of a free, 273. 
 German Evangelical Synod, 65, 66, 70, 
 
 87 
 German intellectuals. 97. 
 German Reformed. 84. 
 Germany. 87, 93. 273, 280. 330, 352. 
 Gettysburg, 351 
 Ghetto. 35 
 
 Gilkey, Charles W., 26, 112. 
 Gill, 197 
 Girls' clubs, 222 
 Gilroy. William E., 259. 
 Gladden, Washington, 90. 
 God, 19, 22 139, 143. 148, 149, 151, 
 152 156, 158, 160. 165 180, 284, 
 296, 331, 332; the Christlike, 292; 
 need of, in our time, 355. 
 Good Friday, 271. 
 Good government clubs, 222. 
 Goodwill, 333 
 'Good Will Council," 176. 
 Gospel, 24, 41, 44, 141, 143, 153, 162, 
 
 164. 179. 195, 286, 288, 297, 322. 
 Governing bodies of the denomina- 
 tions, differences in, 249-250 
 Graded Lesson Series, 290. 
 Graded teaching, 281. 
 Grant Madison. 43. 
 Great Britain, 263. 323 
 Greek, Greeks, 36, 68, 288. 
 Greek Orthodox Church 174, 258, 
 259; relation to Protestant churches, 
 259; in Russia. 259. 
 Greer, Bishop, 109. 
 Grey. Lord. 60. 
 Group contact, need of in the Church, 
 
 336. 
 Group study, importance of, 166. 
 Group thinking, significance of, 335; 
 need of, among leaders, 338; need 
 of correlating, 342. 
 Grundy County, 198. 
 Guild. Roy B., 214. 
 Guild socialism, 39. 
 
 Hague, 177. 
 
 Haig, Earl, 340, 341. 
 
 Hamilton, 323. 
 
 Hampton Institute, 325. 
 
 Hangchow, 54. 
 
 Harding, President, 80, 100. 
 
 Harlem, 35. 
 
 Harnack, 174. 
 
 Hartford, 323. 
 
 Harvard, 315, 316, 318, 319, 320, 322, 
 
 325. 
 Harvey, 21. 
 Hell, 174. 
 Hickory, 198. 
 
 High and low church parties in dif- 
 ferent churches, 82, 257. 
 Highchurch view of the Church, 178; 
 Lutherans, 179; Presbyterians, 179; 
 Episcopalians, 295. 
 Highchurchman, 178; meaning of the 
 
 term. 178. 
 Higher institutions of learning, con- 
 tribution of to cooperative religious 
 thinking, 336. 
 Hindus, 49, 52. 
 
 Historic Episcopate, 182, 185. 
 Historic religions, 148. 
 Historic spirit, 180. 
 History, 314; of religion, 321. 
 Hitchcock, Dr., 35. 
 Hobson, Professor, 340. 
 Holmes, John Haynes, 3, 150, 205, 
 
 208, 289. 
 Holy Scriptures, 99. 
 Holy Spirit, 165. 
 
 Home church. 29, 53; effect of for- 
 eign missions in, 53. 
 Home missionary, the old-time, 41. 
 Home missions, 186, 294; the new, 
 42, 89; boards, 78, 108; educational 
 work of, 325; see also Boards of; 
 Missions. 
 Home Missions Committee, 216. 
 Home Missions Council, 90. 103. 121. 
 186. 196, 208, 228, 235, 236, 240, 
 247, 254, 306; work of, 237; com- 
 mittees of, 237; relation of Council 
 of Women for Home Missions, 237; 
 policy of, 238; difficulty of secur- 
 ing unity through, 239; need of 
 strengthening executive power of, 
 239. 
 Home Missions Council of Montana. 
 
 240. 
 Homiletics, 318. 
 Hoover, 55, 96. 
 Hostess houses, 246. 
 Hough's Neck, 207.
 
 368 
 
 INDEX 
 
 Howard University, 325. 
 Hungarian, Hungarians, 36, 
 Hungary, 35. 
 Hutchinson, Paul, 273. 
 
 Icelandic Lutheran Church in North 
 America, 256. 
 
 Ideals, 182. 
 
 Illinois, 41, 311. 
 
 Imagination, 335. 
 
 Immanuel Synod, 255. 
 
 Immersion, 86, 182. 
 
 Immigration, 35, 44, 232; in the 
 Church, 35. 
 
 Immortality, 22, 143. 
 
 India, 50, 52, 236, 273, 294, 337. 
 
 Indiana, 218, 311. 
 
 Indianapolis, 217, 218. 
 
 Indian missions, 227, 237. 
 
 Indians, 240. 
 
 Individual, value of for Christianity, 
 138, 139. 
 
 Individualism, 81, 133, 199; of Amer- 
 ican Church, 74; and democracy, 
 74; its good side, 74; its bad side, 
 74; in the Roman Catholic Church, 
 181. 
 
 Individualistic Protestantism, 153. 
 
 Indulgences, 288. 
 
 Industrial life of the East, 50. 
 
 Industrial question, 304. 
 
 Industrial struggle, moral significance 
 of, 154; demoralizing effects of, 155. 
 
 Industrial unrest, 333. 
 
 Industrial Workers of the World, 38, 
 39, 40, 175, 297, 333, 351. 
 
 Industry, 89, 163; modern, 37. 
 
 Infant baptism, 67, 81, 182. 
 
 Information Service of Social Service 
 Commission, 271. 
 
 Inge, Dean, 354. 
 
 Inquisition, 179. 
 
 Interchurch Emergency Campaign, 
 109. 
 
 Interchurch World Movement, 73, 
 86, 115-123, 129, 196, 197, 225, 238, 
 245, 252. 289; origin of, 116; pur- 
 poses of, 116; relation to denomi- 
 national agencies, 117-120; relation 
 to mterdenominational agencies, 
 117; Committee on Industrial Re- 
 lations, 118; amount raised, 118; 
 reasons for failure of, 119; begin- 
 ning of, 119; necessary changes in 
 plans of, 121 ; contrast to General 
 War-Time Commission, 121 ; 
 Friendly Citizens' Campaign, 122; 
 
 investigation of the steel strike, 
 231, 232; criticism of, 232; steel 
 report, 299. 
 
 Intercommunion between American 
 churches, 70. 
 
 Interdenominational organizations, 
 186. 
 
 Intermediate divisions in the denomi- 
 nations, 253; lack of coordination 
 between, 253; need of readjust- 
 ment, 254. 
 
 Intermediate units, significance of in 
 Presbyterian churches, 251. 
 
 International affairs, 40; new spirit 
 in, 336; friendliness, 51; situation, 
 176, 304; organization, need of 
 some permanent religious, 274. 
 
 International Association of Daily 
 Vacation Bible Schools, 241. 
 
 International Committee of the Y. 
 M. C. A., 103, 241, 250. 
 
 International Council, 187. 
 
 International Justice and Goodwill, 
 Federal Council Commission on, 
 261. 
 
 International Missionary Council, 53. 
 
 International Sunday School Associa- 
 tion, 240; union of, with Sunday 
 School Council, 240. 
 
 International Sunday School Council, 
 90. 
 
 International Sunday School Council 
 of Religious Education, 240, 241, 
 306. 
 
 International Sunday School Lesson 
 Committee, 240, 241. 
 
 Internationalism, 125. 
 
 Institution, highchurch view of the 
 significance of, 178. 
 
 Institutional Christianity, 11; un- 
 christian character of, l72. 
 
 Institutional church, 201-203, 220, 222, 
 223; work of, 202; different theories 
 of, 202; difficulties of in Catholic 
 or Jewish neighborhoods, 203. 
 
 Investor, 164. 
 
 Invisible Church, 174. 
 
 Iowa, 311. 
 
 Irish, Irishmen, 49, 64. 
 
 Irwin, 145. 
 
 Israel, 97, 160. 
 
 Italian, Italians, 35, 36, 37, 68, 228. 
 
 Italy, 269. 
 
 James, William, 148. 
 Japan, 47, 50, 51, 54, 56, 263, 264, 294. 
 Japanese, 36, 49, 168; in California, 
 52.
 
 INDEX 
 
 369 
 
 Jehovah Conference, 255. 
 
 Jesuits, 68. 
 
 Jesus Christ, 33, 43, 58, 138, 143, 145, 
 149, 153, 156, 157, 160, 171, 184, 
 264, 292, 296, 355; see also Christ. 
 
 Jesus' test for our modem world, 335. 
 
 Jesus' view of the ideal society, 169. 
 
 Jews, 50, 66, 102, 106, 110, 139, 274; 
 smaJl proportion of, in synagogues, 
 69; relation between Protestants 
 and, 272. 
 
 John the Baptist, 285. 
 
 Joint Commission on War Production 
 Communities, 108. 
 
 Joint Committee on Foreign Lan- 
 guage Publications, 240. 
 
 Joint Committees of Home Missions 
 Council and Council of Women for 
 Home Missions, 237, 240. 
 
 Joint Synod of Ohio, 255. 
 
 Jones, Ashby, 108. 
 
 Jones, Dr., 296. 
 
 Judicatory, 77, 249. 
 
 Junior League, 30. 
 
 Justice, 159. 
 
 Juvenile Courts, 218. 
 
 Kaftan, Theodor, 273. 
 
 Kansas, 311. 
 
 Kelly, Robert L., 127, 317. 
 
 Kentucky, 310. 
 
 Kingdom of God, 11, 20, 43, 84, 124, 
 
 130, 139, 145, 149, 151, 153, 159, 160, 
 
 165, 264, 291, 352. 
 Knights of Columbvis, 110, 268. 
 Knox, George William, 74, 88. 
 Korea, Koreans, 49, 52, 56. 
 Kwannon, 55. 
 
 Labor, 43, 232, 298, 330, 334; unions, 
 38, 231 ; movement, 40 ; as a spir- 
 itual movement, 43; Sunday, 2?71 ; 
 leaders, 286; new educational inter- 
 est of, 298. 
 
 Labor Temple, 36, 230; work of, 231. 
 
 Lachmann, Vera, 281. 
 
 Laidlaw, Walter, 67, 69, 72. 
 
 Lambeth, 184, 188; Quadrilateral, 
 182; recommendation as to Chri.s- 
 tian Councils, 188; Conference, 273. 
 
 Languages used in church services, 65. 
 
 Lapp, John A., 154. 232. 
 
 Latter Day Saints, 66. 
 
 Lawrence, Bishop, 101, 104. 
 
 Lawrence strike, 232. 
 
 Lay leadership, 304. 
 
 Laymen, place of in American 
 Church, 78. 
 
 Leaders, finding and training, 302-326; 
 need of group thinking among, 338. 
 
 Leadership, 25, 303, 326; problem of 
 educational, in Protestantism, 302; 
 need of lay, 304, 326; in the Church, 
 308; need of enlightened and 
 imited, 354. 
 
 League of Nations, 54, 57-60, 88, 115, 
 122, 125, 168; analogy to Inter- 
 church World Movement, 125. 
 
 Lenine, 39. 
 
 Liaison officer, 269; need of in Chri.s- 
 tian Church, 269; effect upon Chris- 
 tian unity, 269; need of in religious 
 thinking, 337. 
 
 Liberals, 147. 
 
 Liberty Loans, 96. 
 
 Library Association, 96. 
 
 Life Work Committee of the Council 
 of Church Boards, 127. 
 
 Limitation of armaments, 58. 
 
 Lin Yin, 54. 
 
 Lippmann, Walter, 337, 339. 
 
 Listener's Bench, 300. 
 
 Literature, need of a new Christian, 
 298. 
 
 Lithuanian, 68. 
 
 Little Italy, 35. 
 
 Liturgical worship, 295. 
 
 Liturgy, 185. 
 
 Living Church, 352. 
 
 Local church, 74; importance of, 195- 
 200; statistics as to, 196; standards 
 for, 196; effect of changes in, on 
 life of the ministr>', 220; relation 
 to the Associations, 246. 
 
 Local congregation, 305. 
 
 Local cooperation, agencies of, 186. 
 
 Local federations, 257 ; as a means of 
 overcoming doctrinal differences, 
 257; see also Federations of 
 Churches. 
 
 Local preachers, 30. 
 
 Locating ministers, lack of adequate 
 system for, 132. 
 
 London, 23. 
 
 Long, 24. 
 
 Long Island, 246. 
 
 Lord's Day, 99. 
 
 Lord's Supper, 182. 
 
 Los Angeles. 145. 
 
 Louisville, 217, 272. 
 
 Louvain County, 218. 
 
 Lo\T, 59; need of renewed confidence 
 in its efficacy, 60. 
 
 Low churchmen, 180. 
 
 Lowell, President, 322. 
 
 Lusk Committee, 39.
 
 370 
 
 INDEX 
 
 Lutheran, Lutherans, 20, 65, 66, 67, 
 70, 84, 85, 102, 111, 124, 200, 211 
 232, 253, 317; divisions among, 85 
 union of, 85; highchurch, 179 
 movements for unity among, 255. 
 
 Lutheran Church, see United Luth- 
 eran Church in America. 
 
 Lutheran Free Church, 255. 
 
 Lutheranism, 72. 
 
 Lutheran National Commission for 
 Soldiers' and Sailors' Welfare, 102. 
 
 Lutheran Synod of Buffalo, 255. 
 
 Lynching, 167. 
 
 Mackenzie, William Douglas, 108, 
 112, 279. 
 
 Magyars, 228. 
 
 Maine, 55, 210. 
 
 Manchuria, 56. 
 
 Manhattan, 214, 215. 
 
 Manning, 182, 211, 256. 
 
 Maryland, 198. 
 
 Mason and Dixon's Line, 108. 
 
 Massachusetts, 30, 104, 207, 210, 218. 
 
 Massachusetts State Federation of 
 Churches, 207, 210. 
 
 Mass production, 170. 
 
 Master of Pedagogy, 323. 
 
 Mayo, Katharine, 95. 
 
 McAfee, Joseph, 123, 208. 
 
 McConnell, F. J., 112. 
 
 McCulloch, Rhoda, 27, 112. 
 
 McDowell, Bishop, 100. 
 
 Meletius, 259. 
 
 Mennonites, 66, 87. 
 
 Mercantile marine, 44. 
 
 Methodism, 73, 74, 208; argument for 
 a world-wide, 273. 
 
 Methodist, Methodists, 29, 57, 65, 66, 
 70, 73, 78, 82, 85, 88, 102, 212, 221, 
 223, 232, 259, 311, 312, 317, 320, 338; 
 movement for union between, 256; 
 Southern, 290. 
 
 Methodist Centenary, 124, 252. 
 Methodist Church, 30, 67, 110, 130, 
 132, 215, 251, 254, 318; South, 29; 
 attitude toward women, 30; in 
 Canada, 237. 
 
 Methodist Episcopal Church, 70, 198, 
 262; Board of Home Missions and 
 Church Extension of the Methodist 
 Episcopal Church, departments of, 
 227; Committee on Conservation 
 and Advance of the Council of the 
 Boards of Benevolence of the, 120, 
 232. 
 Methodist Episcopal Church, South, 
 198, 233, 262; Board of Missions of 
 
 the, 234; Centenary Movement of 
 the, 120. 
 Mexican, Mexicans, 36, 68, 240. 
 Mexican border, 94. 
 Mexico, 56, 264. 
 Michigan, 311. 
 Michigan State Agricultural College, 
 
 312 
 Middle West, 72. ^ 
 Migrant groups, 237. 
 Minister, Ministers, number of, 65, 
 66 ; salaries of, 65 ; as preacher, 221 ; 
 function of the local, 305. 
 Ministerial Alliance of Denver, 176. 
 Ministerial education, generous pro- 
 vision for in America, 317; recent 
 developments in, 317-326; need of 
 providing for men without college 
 education, 323; work done by 
 Methodist Church in, 324; need of 
 extension work in, 324, 325. 
 Ministry, 196, 321 ; candidates for the, 
 127; need of a reconsideration of 
 the function of, 220-223; practical 
 changes in life of, 220; need of 
 theoretical adjustment, 220; con- 
 trast between theory and practice 
 of, 220; difficulties of, 221; enlarge- 
 ment of the work of, 221; in the 
 foreign field, 221-222; at home, 222; 
 different forms of in Calvin's plan, 
 222; of women, 222; original con- 
 ception of in Protestantism, 222; 
 training for, 315; recruiting for, 316; 
 call to the Christian, 355; number 
 of men entering without thorough 
 preparation, 322. 
 Mirable, 198. 
 Miracles, 142. 
 Missionary Education Movement, 
 
 241. 
 Missionary task of the Church, 40-42; 
 
 agencies of the churches, 79, 133. 
 Missionary Society of the Methodist 
 
 Church in Canada, 237. 
 Missions, English-speaking, 227; city 
 and foreign-speaking, 227; Depart- 
 ment of Missions and Church Ex- 
 tension of the Domestic and For- 
 eign Missionary Society of the 
 Protestant Episcopal Church in the 
 U. S. A., 227; American Baptist 
 Home Mission Society, depart- 
 ments of, 227; Missionary Society 
 of the Methodist Church in Can- 
 ada, 237; history of, 293; signifi- 
 cance of, 293; as a subject of 
 instruction, 319; supervision of
 
 INDEX 
 
 371 
 
 practical work, 319; see also Boards 
 of; Home missions; P'oreign mis- 
 sions. 
 
 Missouri, 72, 198, 212, 311. 
 
 Mode, Peter G., 63. 
 
 Modern industry and the church, 37- 
 40. 
 
 Mohammed, 19. 
 
 Mohammedan countries, 50. 
 
 Monastic order, 247. 
 
 Montana, 210, 240, 254. 
 
 Montgomery, Mrs. William A., 30. 
 
 Moody, Dwipht, 285. 
 
 Moral differences, problems raised by, 
 158. 
 
 Moravian Church, 262; Larger Life 
 Movement of the, 120. 
 
 Mormonism, 69, 75. 
 
 Morse, R. C, 243. 
 
 Mother church with affiliated church- 
 es, 201, 203, 204. 
 
 Mott, John R., 53, 272. 
 
 Muldoon, Bishop, 268. 
 
 Music, 222. 
 
 Mystical Christianity, 83. 
 
 Mystical element in religion, 146. 
 
 Mysticism, 76. 
 
 Nassau County, 246. 
 
 National Baptist Convention (Afri- 
 can), 262. 
 
 National Board of the Y. W. C. A., 
 103, 241, 250. 
 
 National Catholic War Council, 181, 
 268. 
 
 National Catholic Welfare Council, 
 268, 271. 
 
 National cemetery, 100. 
 
 National Church in India, 273; in 
 China, 273. 
 
 National churches, need of effective, 
 273. 
 
 National Conference on Workers' 
 Education, 298. 
 
 National Council of Congregational 
 Churches, 131. 
 
 National Council of the Scottish Y. 
 M. C. A., 247. 
 
 National Councils, 187. 
 
 Nationalism, 125. 
 
 Nationality, 28, 45, 345; problem of, 
 42, 44 ; Christian view of, 168. 
 
 National Lutheran Council, 255. 
 
 National Missionary Council of In- 
 dia, 53. 
 
 National organization of the churches, 
 
 possible forms of, 274. 
 National self-consciousness, 49. 
 
 National Training School, 324. 
 Nations, Chn.stian view of the rela- 
 tion of, 168. 
 Native church, 51. 
 Nature, 144. 
 Navy, 46. 
 
 Near East, 48, 50, 56, 264. 
 Near East Relief Commission, 55. 
 Near East Relief Fund, 56. 
 Negro, Negroes, 35, 37, 43, 50, 70, 
 167, 168, 240; problem. 37, 51; con- 
 gregations, number and strength of, 
 68; churches. 70; minister, attitude 
 toward in North and South, 70; 
 Americans, 237. 
 New American Division of Inter- 
 church World Movement, 228. 
 New Americans, 237. 
 Newark, 218. 
 Nebraska, 311. 
 New Britain, 35. 
 New England, 64, 72, 81, 83. 
 New England Unitarians, 257. 
 New Jersey Chamber of Commerce, 
 
 298. 
 New School, 71. 
 New social order, 153. 
 New Testament, 86, 202. 
 New Testament Greek, 311. 
 New theology, 143, 149, 284. 
 New York City, 34, 35, 36. 41, 69, 
 201, 203. 214, 216, 219, 229, 237, 
 254, 272, 294, 304, 318, 319, 335, 
 345. 
 New York City Missions Council, 
 
 215. 
 New York Federation of Churches, 
 
 214. 
 New York Presbytery, 204. 
 New York School for Social Research, 
 
 298. 
 New Zealand, 259. 
 Nicene Creed. 182. 
 Nicholai, Bishop. 5, 59. 259. 
 Non-Episcopal churches, 185. 
 Non-Episcopal communions, 184. 
 Non-interference, 56. 
 Non-liturgical churches, 185. 
 Non-liturgical worship, 295. 
 Normal schools, 289. 
 North Carolina, 230. 
 Norwegian Lutheran Church of 
 
 America, 255. 
 Norwegians, 68. 
 Novelty, 198. 
 
 North, Frank Mason, 104. 
 Northern as an ecclesiastical and as 
 a geographical term, 70.
 
 372 
 
 INDEX 
 
 Northern Baptist Convention, 30. 57, 
 262; General Board of Promotion 
 of the, 82, 120, 252; New World 
 Movement of the, 120, 124, 252; 
 American Baptist Home Mission 
 Society, departments of, 227; see 
 also Baptists; Baptists, Northern. 
 
 Northern Baptists, see Baptists, 
 Northern. 
 
 Northern Europe, 35. 
 
 Northern Presbyterian, 71. 
 
 Ochrida, Bishop of, 259. 
 
 O'Connell, Cardinal, 271. 
 
 Odell, Joseph H, 92. 
 
 Official denominational cooperation, 
 need of, 189. 
 
 Ohio, 132, 197, 198, 218, 311. 
 
 Ohio State Federation, 218. 
 
 Ohio State University, 218, 312. 
 
 Older man in the ministry, 204, 
 222. 
 
 Oldham, J. H., 115. 
 
 Old School, 71. 
 
 One Big Union, 39. 
 
 Ontario, Bishop of, 259. 
 
 Open forum, 90, 231. 
 
 Orders, Roman Catholic, 181, 247; 
 analogy in the Associations, 247. 
 
 Oregon, 198, 218, 326, 333. 
 
 Organic and federal union, 187; rela- 
 tion between illustrated in Ameri- 
 can history, 187. 
 
 Organic union, 177, 185, 188, 258-260; 
 meaning of, 177; relation to other 
 movements for unity, 187; relation 
 to spiritual union, 187; refusal of 
 the Pope to discuss, 258; different 
 phases of the movement, 258; see 
 also Union. 
 
 Organist, 222. 
 
 Organization, of the American 
 churches, 75; spiritual significance 
 of, 176, 353; need of a central or- 
 ganization for group thinking, 342; 
 for collective thinking, possible 
 types of, 342-344; definition of, 344; 
 function of, 344; personnel of, 344; 
 relation to other committees for 
 group study, 344; subjects to be 
 considered by, 345; advantages of 
 an official committee, 343. 
 
 Organized church, function of in so- 
 ciety, 191; educational significance 
 of, 191. 
 
 Orthodoxy, 84, 142, 179, 317, 320. 
 
 O'Ryan, General, 60. 
 
 Over-churching, 198. 
 
 Pacifism, 161. 
 
 Pacifists, 97, 160. 
 
 Pan-African movement, 50. 
 
 Panama Conference, 53. 
 
 Parents, need of training Christian, 
 304. 
 
 Paris, 58. 
 
 Parish, 77; system, 199; absence of in 
 Protestant denominations, 199. 
 
 Parks, Leighton, 3. 
 
 Parochial schools, 20, 85. 
 
 Par Standard, 196. 
 
 Party system, absence of, from the 
 American Church, 78. 
 
 Pastor, 222. 
 
 Pastoral work, 222; letter, 271; the- 
 ology, 318. 
 
 Patriotism, 170; Christian view of, 
 170. 
 
 Paulist Fathers, 68. 
 
 Paulist Press, 288. 
 
 Pennsylvania, 72, 218, 311. 
 
 Pension funds, 129. 
 
 "Pentecost of Calamity," 168. 
 
 Periodical press, 300. 
 
 Perry, Bishop James DeWolf, Jr., 272. 
 
 Perry, Commodore, 47. 
 
 Pershing, General, 95, 106. 
 
 Philadelphia, 260. 
 
 Philadelphia Conference of 1920, 258. 
 
 Philadelphia plan for organic union, 
 
 nature of, 260; reasons for failure, 
 
 260. 
 Philanthropy, organized, relation to 
 
 the churches, 270. 
 Phillips Academy, 41. 
 Philosophy, 336; of religion, 311, 314. 
 Physical sciences, 336; results 
 
 achieved through cooperation in, 
 
 327, 328. 
 Pierrefeu, 339. 
 Pinchot, 197. 
 
 Piper, David R., 198, 207, 208, 210. 
 Pittsburgh, 217, 218. 
 Pittsburgh Employers' Association, 
 
 24. 
 Plan of union, 209. 
 Political education, contribution of 
 
 the Church to, 300. 
 Politics, 163, 314. 
 Poland, 49, 56. 
 Poles, 68, 228, 351. 
 Pope, 159, 174, 256, 258. 
 Popular education in China, 49. 
 Portland, 218. 
 Portuguese, 69. 
 Post-war psychology, 122.
 
 INDEX 
 
 373 
 
 Practical theology, 318. 
 Prague, 226. 
 Prayer, 19, 283. 
 
 Premillennarian, 145. 
 
 Premillennarianism, 145. 
 
 Presbyterian, Presbyterians, 65, 66, 78, 
 83, "88, 101, 204, 209, 221, 223, 227, 
 232, 259, 294, 312, 317, 318, 320, 324, 
 338; Northern, 71; mini.^tr>', condi- 
 tions of, 131 ; highchurch, 179. 
 
 Presbyterian Church, churches, 29, 67, 
 70, 77, 110, 124, 129, 130, 146, 200, 
 215, 227, 230, 233, 251, 252, 318, 326; 
 Southern, 119, 257; proposed cen- 
 tral Council in, 253 ; movement for 
 union between, 256; doctrinal dif- 
 ferences in, 257. 
 
 Presbyterian Church in Canada, 237; 
 Board of Home Missions and So- 
 cial Service of the, 237. 
 
 Presbyterian Church in the U. S., 
 198, 256, 262; Progressive Program 
 of the, 120. 
 
 Presbyterian Church in the U. S. A., 
 57, 198, 256, 262; meeting of the 
 General Assembly of the, 70, 143, 
 252, 260; New Era Movement of 
 the, 120, 124, 252; Department of 
 Vacancy and Supply of the, 132; 
 Board of Home Missions of the, 
 198, 226, 228, 272; departments of 
 the, 228-230; Woman's Board of 
 Foreign Missions of the, 234; 
 Woman's Board of Home Missions 
 of the, 234; Executive Commission 
 of the, 252; Board of Christian 
 Education of the, 253; Board of 
 Foreign Missions of the, 253; 
 Board of Ministerial Relief and 
 Sustentation, 253; Board of Na- 
 tional Missions of the, 253. 
 
 Presbyterianism, 72. 
 
 Presbytery, 42, 70, 77, 132, 204, 250, 
 251, 254; powers of, 229; of New 
 York, 231. 
 
 Pre-seminary studies, 323. 
 
 Primitive Christianity, 208. 
 
 Primitive Methodist Church, 262. 
 
 Princeton, 58, 320, 322. 
 
 Private judgment, 179, 180. 
 
 Privately supported colleges and uni- 
 versities, 310; teaching of religion 
 in, 312-317. 
 
 Profit sharing, 336. 
 
 Progress, 191. 
 
 Prohibition, 122, 171. 
 
 Proletariat, 352. 
 
 Property, 285. 
 
 Protestant, Protestants, 102, 205; 
 Evangelical, 7; element, relative 
 strength of compared with Roman 
 Catholics, 67; ministry, its present 
 condition and prospects, 127-133; 
 Reformation, 139, 142; view of 
 radical, 160; churches, relation to 
 organized philanthropy, 270; ideal 
 of religious education, 282; ideal, 
 287; religious education, value of, 
 293. 
 
 Protestant Episcopal Church in the 
 U. S. A., 71, 83, 129, 256, 266, 293, 
 317, 318; Department of Nation- 
 Wide Campaign of the Presiding 
 Bishop and Council of the, 102, 
 120; Department of Missions and 
 Church Extension of the Domestic 
 and Foreign Missionary Society of 
 the, 227; Presiding Bishop and 
 Council of the, 252; Commissions 
 on Christian Unity and Social Serv- 
 ice, 262; see also Episcopal Church. 
 
 Protestant Episcopal Seminary at 
 Alexandria, 320. 
 
 Protestant Episcopal Synod of New 
 England, 57. 
 
 Protestantism, 137, 174, 292, 294; 
 American, 8, 10; meaning of the 
 term, 8; as the church of the well- 
 to-do, 76; place of religious experi- 
 ence in the theory of, 143; divisions 
 of, 180; original ideal of, 302; see 
 also American Protestantism. 
 
 Providence of God, 353. 
 
 Provincialism, 337; of the American 
 Church, 72; of American Christian- 
 ity, 73. 
 
 Psychology, 314; of religion, 321. 
 
 Ptolemaic astronomy, 150. 
 
 Publicity, 189, 217, 227. 
 
 Public institutions, 218. 
 
 Public schools, 289, 297 ; Bible in, 289. 
 
 Public opinion, lack of adequate or- 
 gans for the formation of, in the 
 denominations, 251 ; responsibility 
 of the Church for forming, 171, 
 295-301. 
 
 Puritan, 64; New England, 72; ideal, 
 74; tradition, 81. 
 
 Puritanism, 64, 74, 159. 
 
 Purposes and beliefs, 150. 
 
 Quadrennial meeting of the Federal 
 
 Council, 264. 
 Queens Borough, 214. 
 
 Race, 28, 163, 344, 345, 350; problem 
 of, 42; consciousness, 50; as a
 
 374 
 
 INDEX 
 
 menace to peace, 50; significance 
 for American Christianity, 70; 
 Christian view of, 168, 170. 
 Radical, radicals, 160; propaganda, 
 39; Protestantism, 256; movement, 
 limitations of, because of its re- 
 striction to class, 351 ; because of 
 its lack of historical perspective, 
 352. 
 Rauschenbusch, Walter, 90. 
 Recruiting for the ministry, 305, 316. 
 Recruits, 283. 
 Red Cross, 55, 96. 
 Reformation, 139, 142. 
 Religion, 5; unifying influence of, 5; 
 of the average American, 9, 15-33, 
 34, 36; of American young men, 15- 
 23; of older men, 23; of American 
 women, 27-31 ; of American chil- 
 dren, 31-33; decay of in the home, 
 31; teaching of, in schools, 79; in 
 the new intellectual environment, 
 137-152; as a permanent human in- 
 terest, 147; different types of, 148; 
 rational element in, 179; what is 
 meant by appeal to reason in, 179. 
 Religious corporations, law govern- 
 ing, 80. 
 Religious education, 20, 147, 218, 222, 
 235, 279, 321, 342; revival of in- 
 terest in, 279-280; imperfect meth- 
 ods in, 282; Protestant ideal of, 
 282; as evangelism, 283; of laymen, 
 neglect of in Protestantism, 288; 
 attention given by Roman Catho- 
 lics to, 288; content of an adequate, 
 290, 291 ; of laymen, agencies avail- 
 able for, 308-316; history of in 
 America, 309; need of a compre- 
 hensive survey of facilities for lay 
 workers, 324. 
 Religious Education Association, 311 ; 
 important work done by, 241, 242; 
 cooperation of Roman Catholics 
 and Jews with Protestants in, 272. 
 Religious experience, Protestant type 
 
 of, 148; Catholic type of, 148. 
 Religious liberty, 139. 
 Religious literature, 287. 
 Religious press, importance of, 299. 
 Reformed, 65, 66, 70. 
 Reformed Church in America, 256, 
 262; Progress Campaign of the, 120. 
 Reformed Church in the U. S., 256, 
 262; Forward Movement of the, 
 120. 
 Reformed Episcopal Church, 262. 
 Reformed Presbyterian Church, 262. 
 
 Reformers, 139, 141, 180, 232. 
 Reform legislation, 270. 
 Relations with Religious Bodies in 
 Europe, Federal Council Commis- 
 sion on, 262. 
 Repentance, 284, 285. 
 Representation, immediate in Con- 
 gregational churches, 249, 250; 
 mediate, 250. 
 Required instruction in religion, 314. 
 Rescue Missions, 286. 
 Research, 303, 321, 327, 342; need of, 
 
 in religion, 316. 
 Reunion in the Presbyterian and Re- 
 formed family, 256. 
 Revelation, 332. 
 Revival movement, 74. 
 Richards, Timothy, 88. 
 Ritschl, Albrecht, 159, 160. 
 Robinson, James Harvey, 327. 
 Rochester, 218. 
 
 Roman Catholic, Roman Catholics, 
 20, 65-66, 102, 106, 110, 178, 205, 
 274, 288; number of in America, 
 66; basis of estimation for church 
 membership, 67; element, relative 
 strength of compared with Protes- 
 tants, 67 ; view of church unity, 173 ; 
 reasons against, 173-174; orders, 
 181; relation to Protestants, 271, 
 272. 
 Roman Catholic Church, 72, 76, 150, 
 173, 289; in America, need of a 
 sympathetic treatment of, 68; its 
 social outlook, 75; unity in, 181, 
 268; differences in, 181, 268; Na- 
 tional Catholic War Council, 181, 
 268; National Catholic Welfare 
 Council, 268, 271. 
 Roman Catholicism, 137, 293; see 
 
 also Catholicism. 
 Rome, 8, 142, 159, 174, 177, 179, 180, 
 
 258, 294, 341. 
 Rotation of ofRce, 251. 
 Roundy, Rodney W., 237. 
 Rowntree, Seebohm, 165. 
 Rural Community Work, 227. 
 Russia, 35, 40, 49, 56, 352. 
 Russians, 36, 228, 351. 
 Ryan, John A., 154, 232. 
 
 Sabbath Association, 270. 
 Sacrament, Sacraments, 21, 146, 182, 
 
 288, 332. 
 Sacramentarian Christianity, 83. 
 Sacramentarianism , 81 . 
 Saint, 181. 
 Salaries of ministers, 65, 129, 196.
 
 INDEX 
 
 375 
 
 Salvation, 151. 
 
 Salvation Army, 224, 246, 247, 286. 
 
 San P>ancisco, 35. 
 
 San Francisco Presbytery, 229. 
 
 Saviour, 101, 151, 160, 264, 292. 
 
 Scab, 39. 
 
 Scandinavian churches, 273. 
 
 Schaff, Philip, 63. 
 
 School of Pedagogy, 323. 
 
 Schools of religion, 311; in state uni- 
 versities, 311. 
 
 Science and the Cliurch, 140; and re- 
 ligion, 142; limitations of pure, 144; 
 destructive character of modem, 
 145; practical effects of, 149; effects 
 of upon the Church's function, 149; 
 consequences of, for the Church as 
 a teaching body, 150-152 spiritual 
 qualities of, 152. 
 
 Scientific movement, effect upon the 
 ideals of the older Protestantism, 
 140-144; positive contribution to 
 religious faith, 147-149; influence 
 upon education, 319. 
 
 Scotch, 64. 
 
 Scotland, 74, 109, 307. 
 
 Scripture, Scriptures, 142, 182. 
 
 Sea Coast Missionary Society, 55. 
 
 Secretarial Council, 262. 
 
 Secretary of War, 107. 
 
 Secular educational institutions, sig- 
 nificance of for religion, 241. 
 
 Secularized education, 309; problems 
 presented by, 297. 
 
 Secular press, 299. 
 
 Seminaries, 317. 
 
 Senate, 47. 
 
 Separation of church and state, 79. 
 
 Service, 189. 
 
 Serving love, works of, 266. 
 
 Settlements, 324. 
 
 Seventh Day Baptist Churches, 262. 
 
 Seventh Day Baptist General Con- 
 ference, New Forward Movement 
 of the, 120. 
 
 Shanghai, 50. 
 
 Shantung, 52, 296. 
 
 Shaw, Bernard, 24. 
 
 Shaw, Lord of Dunfermline, 60. 
 
 Shenton, Herbert N., 112. 
 
 Shriver, W. P., 40. 
 
 Silesia, 56. 
 
 Silver Bay, 316. 
 
 Sin, 19. 
 
 Slav, Slavic, 37, 68. 
 
 Slovak, Slovaks, 36, 68. 
 
 Slovenian, 69. 
 
 Small, A. W., 232, 341. 
 
 Social and Religious Surveys, Com- 
 mittee on, 226. 
 
 Social Christianity, 20, 21, 41, 75; in 
 the East, 52; aspects of Christian 
 missions, 52; settlements, 90; sal- 
 vation, 145; ideal, 149; responsi- 
 bility of the Church, false concep- 
 tion of, 157; Roman Catholic 
 theory of, 158, 159; Protestant 
 theory of, 159; mission of the 
 Church, 169-172; application of the 
 Gospel, 201 ; consciousness, 201 ; 
 science, need of cooperation in, 328; 
 difficulty in securing such coopera- 
 tion, 329-330; contribution of re- 
 ligion to, 330. 
 
 Social Gospel, 139, 283, 285; relation 
 to individual conversion, 285; as 
 test of the sincerity of repentance, 
 285. 
 
 Social Ideals of the Churches, 24, 89, 
 151. 
 
 Socialism, 352. 
 
 Socialist, Socialists, 7, 297, 351 ; ortho- 
 dox, 39; extreme, 39; clubs, 175; 
 attempt to secure unity, 351, 352. 
 
 Social-Religious Workers' Course, 
 324. 
 
 Social Service, 227, 232; Department 
 of, 230; Commissions, 158, 232, 
 262, 304; Committee, Committees, 
 230, 232. 
 
 Social Service Commission of Disci- 
 ples, 198. 
 
 Social Service, Commission on the 
 Church and, of the Federal Coun- 
 cil, 166, 232, 261, 270, 343. 
 
 Society of Jesus, 181. 
 
 Sociology, 321. 
 
 Soderblom, Archbishop, 5, 274, 275. 
 
 Son of God, 184. 
 
 Spanish, 36, 68. 
 
 Spanish War, 106. 
 
 Spanish-speaking peoples, 237. 
 
 Specialist, 336, 337. 
 
 Specialization, need of in Christian 
 work, 224; question whether it has 
 been carried too far, 232; effect 
 of upon religious education, 309; 
 in seminaries. 321. 
 
 Speer, Robert E., 52, 104, 112, 272. 
 
 Speers, Guthrie, 18. 
 
 Spencer, 144. 
 
 Spirit of Christ, 171. 
 
 Spirit of God, 11, 151, 152, 184, 185, 
 292, 331, 353. 
 
 South Africa, 60. 
 
 South End House, 319.
 
 m 
 
 INDEX 
 
 Southern as an ecclesiastical and as 
 a geographical term, 70. 
 
 Southern Baptists, see Baptists, 
 Southern. 
 
 Southern Methodists, see Methodists. 
 
 Southern Presbyterian Church, see 
 Presbyterian Church and Presby- 
 terian Church in the U. S. 
 
 Southwest Bohemian Presbytery, 230. 
 
 Sovereignty, 160, 179. 
 
 Soviet Republic, 352. 
 
 Standardization Committee, 309. 
 
 State, 159, 289; and church, 80; 
 theory of the modem, 160; individ- 
 ualistic theory of, 176; German 
 theory of, 179; federations of 
 churches, 218, 254; church, 273. 
 
 State Agricultural College, Connecti- 
 cut, 218. 
 
 Stated meetings of ecclesiastical 
 bodies, educational possibilities in, 
 326. 
 
 State Federation of Ohio, 197. 
 
 State universities, 289, 297, 309, 310, 
 314; attitude toward religious edu- 
 cation, 310; attitude of Christian 
 people toward, 310; methods of 
 cooperation with, 311. 
 
 Stelzle, Charles, 230, 231. 
 
 Stevenson, J. Ross, 108. 
 
 St. George's Episcopal Church, 201. 
 
 St. Louis, 218, 345. 
 
 Stockbridge, 220. 
 
 Stoddard, T. L., 43. 
 
 Stowell, J. S., 36. 
 
 Strikes: car strike, 153, 232; steel 
 strike, 166. 
 
 Students' Cosmopolitan Club, 36, 
 59. 
 
 Student Movement, 274. 
 
 Students, numbers of in institutions 
 of higher education, 310. 
 
 Student Volunteer Movement, 286. 
 
 Suffering as a teacher of brotherhood, 
 54; different views of the signifi- 
 cance of, 54-55. 
 
 Suffolk County, 246. 
 
 Summer schools, 315, 325; and con- 
 ferences, 325. 
 
 Sunday, 25. 
 
 Sunday, Billy, 285. 
 
 Sunday school, schools, 26, 32, 41, 
 195, 232, 235, 280, 281, 282, 289, 290, 
 291, 294, 296, 303, 310; number of, 
 65, 66, 68; membership of, 65-66, 
 68; agencies, 79; workers' interde- 
 nominational associations of, 240; 
 place of in religious education, 287; 
 
 importance of, 288; graded lesson 
 series, 290; numbers in, 305. 
 
 Sunday School Council, union of with 
 International Sunday School Asso- 
 ciation, 240. 
 
 Sunday School Council of Evangelical 
 Denominations, 240. 
 
 Suomi Synod, 256. 
 
 Superintendent for immigration, 227, 
 
 Supply, committees on, 132. 
 
 Support of religion in the Protestant 
 Church, 76; in the Roman Catho- 
 lic Church, 76. 
 
 Survey, Surveys, 42, 225; what is 
 meant by, 225; conditions of an ef- 
 fective, 225; purposes of, 225; of 
 Interchurch World Movement, 225; 
 criticism of, 226; of Y. M. C. 
 A., 226; of Y. W. C. A., 226; dif- 
 ferent kinds of, 226; work of mis- 
 sion boards, 226. 
 
 Swing, Alice Mead, 159. 
 
 Switzerland, 273, 350. 
 
 Synod, 132, 254. 
 
 Syria, 35, 56. 
 
 Syrians, 49. 
 
 Systematic teaching, need of in 
 Protestantism, 287. 
 
 Systematic theology, 318. 
 
 Talbot, 19. 
 
 Tariff, 44. 
 
 Tawney, R. H., 165. 
 
 Taxation, exemption of church from, 
 79. 
 
 Tax supported institutions, 141. 
 
 Taylor, Alva W., 198. 
 
 Teacher, importance of, 10; as evan- 
 gelist, 283; function of, 303; im- 
 portance of personality of, 314. 
 
 Teaching of religion in schools, 79; 
 ministry, 222; work of the Church, 
 279; of the pulpit, 288. 
 
 Teachers College, 324. 
 
 Texas, 50, 311. 
 
 Temperance. 232, 262. 
 
 Tennessee, 198, 230. 
 
 Thanksgiving proclamation, 80. 
 
 Theocratic government, 77. 
 
 Theocratic state, 74, 159. 
 
 Theological differences, 71, 331. 
 
 Theological education, tendency of, to 
 become interdenominational, 320; 
 need of a comprehensive study of, 
 323. 
 
 Theological seminaries, 146, 280, 307, 
 317, 336; number of, 317; method 
 of control in, 317, 318; under de-
 
 INDEX 
 
 377 
 
 nominational control, 318; inde- 
 pendent, 318; character of in the 
 United States, 318 ; theology taught 
 in, 318; tendency to move to large 
 cities, 319; representation of other 
 denominations on faculties of, 320. 
 
 Theological Society, 320. 
 
 Theology, 291, 321; as a college sub- 
 ject, 309. 
 
 Thinking together, 327-345; distin- 
 guished from thinking alike, 331. 
 
 Thompson. Charles L., 226, 227, 308. 
 
 Toledo, 218. 
 
 Toledo Federation of Churches, 218. 
 
 Training schools, denominational, 
 324. 
 
 Trinity, 182. 
 
 Trotsky, 39. 
 
 Tulsa, 167, 344. 
 
 Turner, Fennell P., 236. 
 
 Trustees, 200, 223; function of, 200. 
 
 Ukrainian, 36. 
 Uniformity, 180. 
 
 Union, federal, 177; organic, 177; 
 progress toward, 187; of home and 
 foreign missions, 233; movement 
 for between Baptists, 256; move- 
 ment for between Methodists, 256; 
 failure of movement for between 
 Northern and Southern Presby- 
 terians, 256; between Presbyterian 
 families, difficulties in the way of, 
 256; the race difficulty, 256; theo- 
 logical difficulties, 256; movement 
 in Canada, 258; in Australia, 258; 
 in New Zealand, 258; organic and 
 federal, 258-269; movements for 
 Christian, in Europe, 273; difficulty 
 of securing, by democratic meth- 
 ods, 350; nature of in democracy, 
 351. 
 
 Union church, 87, 206-208; what is 
 meant by, 206 ; numbers of, 207 ; 
 advantages of, 207; future of, 207, 
 208, criticism of, 208. 
 
 Union Hospitals, 52. 
 
 Union School of Religion, 304. 
 
 Union schools, 52. 
 
 Union Settlement, 34, 319. 
 
 Union, The, 351. 
 
 Union Theological Seminary, 35, 304, 
 317, 318, 320, 325. 
 
 Unitarian, Unitarians, 66, 71, 82, 87, 
 257; doctrinal difficulties with Con- 
 gregationalists, 257. 
 
 Unitarianism, 205. 
 
 United Brethren in Christ, 65, 66, 70, 
 87, 262; United Enlistment Move- 
 ment of the Church of the, 120. 
 
 United Church in Canada, 259. 
 
 United Church of Christ in America, 
 260. 
 
 United Danish Evangelical Lutheran 
 Church of America, 255, 256. 
 
 United Evangelical Church, 66, 87, 
 262; Forward Movement of the, 
 120. 
 
 United Lutheran Church in America, 
 255, 262, 266, 267; Executive Board 
 of the, 252; consultative relation 
 assumed to Federal Council, 267. 
 
 United Presbyterian Church, 256, 
 262; New World Movement of the, 
 120. 
 
 United Society of Christian En- 
 deavor, 241. 
 
 United States, 53, 54, 58, 63, 187, 207, 
 236, 237, 269, 353; population of, 
 66; Department of Labor, 226; 
 War Department, 272. 
 
 United States Census of Religious 
 Bodies, 63, 64, 65, 66, 67, 69, 83, 
 129, 255. 
 
 United States Steel Corporation, 129. 
 
 United Synod of the Evangelical 
 Lutheran Church in the South, 255. 
 
 Universalist, Universalists, 66, 71, 87. 
 
 Universities, 235, 289, 307, 308, 332, 
 336; and colleges, influence of, 315; 
 responsibility of, for religious edu- 
 cation, 308, 313; ways in which this 
 can be discharged, 313-316; see also 
 Colleges. 
 
 University of Chicago, 232, 316, 319, 
 320, 325. 
 
 University of Iowa, 311. 
 
 University of Michigan, 311. 
 
 University of Missouri, 311. 
 
 University of Texas, 50, 311. 
 
 University Place Church, 18. 
 
 University preaching, 313; affiliation, 
 318 
 
 Utah,' 240. 
 
 Vacation Bible Schools, 280. 
 
 Variation, limits of legitimate, in the 
 Church. 182-186. 
 
 Vatican Council, 174. 
 
 Vermont, 210. 
 
 Vocational diplomas, 321. 
 
 Volunteer lay workers, need of train- 
 ing for, 315. 
 
 Virginia, 64, 72, 83, 320.
 
 378 
 
 INDEX 
 
 Wages, 38. 
 
 War, 3, 47, 345; and religion, 16; as 
 an educational influence, 48; work 
 51 ; effect upon Christianity, 51 
 different attitudes toward, 92-93 
 work of the Church, 92-113; differ- 
 ent estimates of, 92-93; influence 
 of, upon the Church, 101-102, 114 
 attitude of pacifists toward, 160 
 as an example of compromise, 161 
 effect upon the Christian Associa- 
 tions, 245. 
 
 War Camp Community Service, 96, 
 102. 
 
 War Commissions, 95, 101. 
 
 War Department, 272. 
 
 Ward, Harry F., 89. 
 
 Washburn, George, 88. 
 
 Washington, 103, 107. 
 
 Washington, State of, 333. 
 
 Washington Committee on Army 
 and Navy Chaplains, 100, 106, 261. 
 
 Waste of American life, 333; in the 
 spiritual realm, 333. 
 
 Wayne County, 218. 
 
 Welch, 64. 
 
 Welch Calvinistic Methodist Church, 
 256. 
 
 Wells, H. G., 337. 
 
 Wesley, 73, 85, 188. 
 
 Wesley Foundation, 311. 
 
 Western Christianity, 52. 
 
 Western civilization, 51. 
 
 Western leadership, effect of war on, 
 51. 
 
 Westminster Confession, 84. 
 
 White, Frank, 80. 
 
 Whitfield, 220. 
 
 Willett, Herbert L., 243. 
 
 Williams, Michael, 94, 181. 
 
 Williams College, 47, 315. 
 
 Williams College School of Politics, 
 315. 
 
 Wilson, Elizabeth, 244. 
 
 Wilson, President, 47, 58. 
 
 Wisconsin, 311. 
 
 Woman as home maker, 30. 
 
 Women and the church, 28, 29; as 
 local preachers, 30; enfranchise- 
 ment of, 50; in India, 50; in China, 
 50; place of in the American 
 Church, 78; ministry of, 82, 222; 
 see also American women. 
 
 Women's boards of home and foreign 
 missions, 29, 234; organization and 
 function of, 237. 
 
 Women's Christian Temperance 
 Union, 242. 
 
 Work among foreign-bom Ameri- 
 cans, 227. 
 
 Workingmen and the Church, 154. 
 
 World Alliance for International 
 Friendship through the Churches, 
 103, 274; cooperation of Roman 
 Catholics and Jews with Protest- 
 ants in, 272. 
 
 World Conference of 1910, 235. 
 
 World Conference of Methodists, 273. 
 
 World Conference on Faith and 
 Order, 258. 
 
 World organization, different theories 
 of, 350. 
 
 World Student Federation, 274. 
 
 World's Sunday School Association, 
 240, 241. 
 
 Worship, 21, 189, 295, 305, 317; im- 
 portance of, 295. 
 
 Yajima, Madame, 50. 
 
 Yale, 314, 316, 318, 320, 325. 
 
 Yale Convocation, 314. 
 
 Year Book of the Federal Council, 
 66, 69. 
 
 Yiddish, 69. 
 
 Young, China, 53. 
 
 Young Men's Christian Association, 
 16, 17, 91, 94, 95, 106, 108, 110, 146, 
 164, 186, 223, 226, 242, 243, 254, 280, 
 311, 313, 316, 323, 324; Interna- 
 tional Committee of the, 103, 250; 
 work in smaller communities, 236; 
 history of, 243; work of, 243, 244; 
 policy of with reference to women, 
 246; College at Springfield, 324; 
 College at Chicago and Lake 
 Geneva, 324; see also Associations 
 and Christian Associations. 
 
 Young Women's Christian Associa- 
 tion, 24, 91, 95, 186, 223, 238, 242, 
 244, 254, 280, 311, 313, 316, 323, 324; 
 National Board of the, 103, 250; 
 history of, 244; extension of work 
 of, 244; relation to churches, 244; 
 Bible class work of Association, 
 244; pioneer work done by, 245; 
 policy of with reference to men, 
 246; work in smaller communities, 
 246; see also Associations and 
 Christian Associations. 
 
 Young People's Society of Christian 
 Endeavor, 242. 
 
 Zangwill, Israel, 48, 54. 
 Zionist movement, 50. 
 Zone of agreement, 164.
 
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